Text -- Deuteronomy 26:1-19 (NET)

Presentation of the First Fruits

26:1 When you enter the land that the Lord your God is giving you as an inheritance, and you occupy it and live in it, 26:2 you must take the first of all the ground’s produce you harvest from the land the Lord your God is giving you, place it in a basket, and go to the place where he chooses to locate his name. 26:3 You must go to the priest in office at that time and say to him, “I declare today to the Lord your God that I have come into the land that the Lord promised to our ancestors to give us.” 26:4 The priest will then take the basket from you and set it before the altar of the Lord your God. 26:5 Then you must affirm before the Lord your God, “A wandering Aramean was my ancestor, and he went down to Egypt and lived there as a foreigner with a household few in number, but there he became a great, powerful, and numerous people. 26:6 But the Egyptians mistreated and oppressed us, forcing us to do burdensome labor. 26:7 So we cried out to the Lord, the God of our ancestors, and he heard us and saw our humiliation, toil, and oppression. 26:8 Therefore the Lord brought us out of Egypt with tremendous strength and power, as well as with great awe-inspiring signs and wonders. 26:9 Then he brought us to this place and gave us this land, a land flowing with milk and honey. 26:10 So now, look! I have brought the first of the ground’s produce that you, Lord, have given me.” Then you must set it down before the Lord your God and worship before him. 26:11 You will celebrate all the good things that the Lord your God has given you and your family, along with the Levites and the resident foreigners among you.

Presentation of the Third-year Tithe

26:12 When you finish tithing all your income in the third year (the year of tithing), you must give it to the Levites, the resident foreigners, the orphans, and the widows so that they may eat to their satisfaction in your villages. 26:13 Then you shall say before the Lord your God, “I have removed the sacred offering from my house and given it to the Levites, the resident foreigners, the orphans, and the widows just as you have commanded me. I have not violated or forgotten your commandments. 26:14 I have not eaten anything when I was in mourning, or removed any of it while ceremonially unclean, or offered any of it to the dead; I have obeyed you and have done everything you have commanded me. 26:15 Look down from your holy dwelling place in heaven and bless your people Israel and the land you have given us, just as you promised our ancestors– a land flowing with milk and honey.”

Narrative Interlude

26:16 Today the Lord your God is commanding you to keep these statutes and ordinances, something you must do with all your heart and soul. 26:17 Today you have declared the Lord to be your God, and that you will walk in his ways, keep his statutes, commandments, and ordinances, and obey him. 26:18 And today the Lord has declared you to be his special people (as he already promised you) so you may keep all his commandments. 26:19 Then he will elevate you above all the nations he has made and you will receive praise, fame, and honor. You will be a people holy to the Lord your God, as he has said.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 26:2

This seems to be required of each master of a family, either upon his first settlement, or once every year at one of their three feasts, when they were obliged to go up to Jerusalem.

Wesley: Deu 26:5

So Jacob was, partly by his original, as being born of Syrian parents, as were Abraham and Rebecca, both of Chaldea or Mesopotamia, which was a part of Syria largely so called, partly by his education and conversation; and partly by his relations, his wives being such, and his children too by their mother's.

Wesley: Deu 26:5

Either through want and poverty; (See Gen 28:11, Gen 28:20, Gen 32:10,) or through the rage of his brother Esau, and the treachery of his father - in - law Laban.

Wesley: Deu 26:10

The basket of first-fruits, Deu 26:2.

Wesley: Deu 26:11

Thou shalt hereby enabled to take comfort in all thy employments, when thou hast sanctified them by giving God his portion. It is the will of God, that we should be chearful not only in our attendance upon his holy ordinances, but in our enjoyment of the gifts of his providence. Whatever good thing God gives us, we should make the most comfortable use of it we can, still tracing the streams to the fountain of all consolation.

Wesley: Deu 26:12

Heb. the year of that tithe, so called, either because these tithes were gathered only in that year. Or rather, because then only they were so bestowed; and whereas these second tithes for two years together were eaten only by the owners and Levites, and that in Jerusalem, in the third year they were eaten also by the strangers, fatherless, and widows, and that in their own dwellings.

Wesley: Deu 26:13

In thy private addresses to God; for this is to be said presently upon the distribution of these tithes, which was not done at Jerusalem, but in their own private gates or dwellings. And this is to be spoken before the Lord, that is, solemnly, seriously, and in a religious manner, with due respect to God's presence, and will, and glory.

Wesley: Deu 26:14

In sorrow, or grieving that I was to give away so much of my profits to the poor, but I have chearfully eaten and feasted with them, as I was obliged to do.

Wesley: Deu 26:14

For any common use; for any other use than that which thou hast appointed, which would have been a pollution of them.

Wesley: Deu 26:14

For any funeral pomp or service; for the Jews used to send in provisions to feast with the nearest relations of the party deceased; and in that case both the guests and food were legally polluted, Num 19:11, Num 19:14, and therefore the use of these tithes in such cases had been a double fault, both the defiling of sacred food, and the employing those provisions upon sorrowful occasions, which by God's express command were to be eaten with rejoicing.

Wesley: Deu 26:15

After that solemn profession of their obedience to God's commands, they are taught to pray for God's blessing whereby they are instructed how vain and ineffectual the prayers of unrighteous or disobedient persons are.

Wesley: Deu 26:17

Or, declared, or owned.

Wesley: Deu 26:18

Hath owned thee for such before all the world by eminent and glorious manifestations of his power and favour, by a solemn entering into covenant with thee, and giving peculiar laws, promises, and privileges to thee above all mankind.

JFB: Deu 26:2

The Israelites in Canaan, being God's tenants-at-will, were required to give Him tribute in the form of first-fruits and tithes. No Israelite was at liberty to use any productions of his field until he had presented the required offerings. The tribute began to be exigible after the settlement in the promised land, and it was yearly repeated at one of the great feasts (Lev 2:14; Lev 23:10; Lev 23:15; Num 28:26; Deu 16:9). Every master of a family carried it on his shoulders in a little basket of osier, peeled willow, or palm leaves, and brought it to the sanctuary.

JFB: Deu 26:5

Rather, "a wandering Syrian." The ancestors of the Hebrews were nomad shepherds, either Syrians by birth as Abraham, or by long residence as Jacob. When they were established as a nation in the possession of the promised land, they were indebted to God's unmerited goodness for their distinguished privileges, and in token of gratitude they brought this basket of first-fruits.

JFB: Deu 26:11

Feasting with friends and the Levites, who were invited on such occasions to share in the cheerful festivities that followed oblations (Deu 12:7; Deu 16:10-15).

JFB: Deu 26:12-15

Among the Hebrews there were two tithings. The first was appropriated to the Levites (Num 18:21). The second, being the tenth of what remained, was brought to Jerusalem in kind; or it was converted into money, and the owner, on arriving in the capital, purchased sheep, bread, and oil (Deu 14:22-23). This was done for two consecutive years. But this second tithing was eaten at home, and the third year distributed among the poor of the place (Deu 14:28-29).

JFB: Deu 26:13

This was a solemn declaration that nothing which should be devoted to the divine service had been secretly reserved for personal use.

JFB: Deu 26:14

In a season of sorrow, which brought defilement on sacred things; under a pretense of poverty, and grudging to give any away to the poor.

JFB: Deu 26:14

That is, any common purpose, different from what God had appointed and which would have been a desecration of it.

JFB: Deu 26:14

On any funeral service, or, to an idol, which is a dead thing.

Clarke: Deu 26:2

Thou shalt take of the first of all the fruit, etc. - This was intended to keep them in continual remembrance of the kindness of God, in preserving them through so many difficulties and literally fulfilling the promises he had made to them. God being the author of all their blessings, the first-fruits of the land were consecrated to him, as the author of every good and perfect gift.

Clarke: Deu 26:5

A Syrian ready to perish was my father - This passage has been variously understood, both by the ancient versions and by modern commentators. The Vulgate renders it thus: Syrus persequebatur patrem meum , "A Syrian persecuted my father."The Septuagint thus: Συριαν απεβαλεν ὁ πατηρ μου, "My father abandoned Syria."The Targum thus: לבן ארמאה בעא לאובדא ית אבא Laban arammaah bea leobada yath abba , "Laban the Syrian endeavored to destroy my father."The Syriac: "My father was led out of Syria into Egypt."The Arabic: "Surely, Laban the Syrian had almost destroyed my father."The Targum of Jonathan ben Uzziel: "Our father Jacob went at first into Syria of Mesopotamia, and Laban sought to destroy him.

Father Houbigant dissents from all, and renders the original thus: Fames urgebat patrem meum, qui in Aegyptum descendit , "Famine oppressed my father, who went down into Egypt."This interpretation Houbigant gives the text, by taking the י yod from the word ארמי arammi , which signifies an Aramite or Syrian, and joining it to יאבד yeabud , the future for the perfect, which is common enough in Hebrew, and which may signify constrained; and seeking for the meaning of ארם aram in the Arabic arama , which signifies famine, dearth, etc., he thus makes out his version, and this version he defends at large in his notes. It is pretty evident, from the text, that by a Syrian we are to understand Jacob, so called from his long residence in Syria with his father-in-law Laban. And his being ready to perish may signify the hard usage and severe labor he had in Laban’ s service, by which, as his health was much impaired, so his life might have often been in imminent danger.

Clarke: Deu 26:8

With a mighty hand, etc. - See on Deu 4:34 (note).

Clarke: Deu 26:11

Thou shalt rejoice - God intends that his followers shall be happy; that they shall eat their bread with gladness and singleness of heart, praising him. Those who eat their meat grudgingly, under the pretense of their unworthiness, etc., profane God’ s bounties and shall have no thanks for their voluntary humility

Clarke: Deu 26:11

Thou, and the Levite, and the stranger - They were to take care to share God’ s bounties among all those who were dependent on them. The Levite has no inheritance, let him rejoice with thee. The stranger has no home, let him feel thee to be his friend and his father.

Clarke: Deu 26:12

The third year, which is the year of tithing - This is supposed to mean the third year of the seventh or Sabbatical year, in which the tenths were to be given to the poor. See the law, Deu 14:28. But from the letter in both these places it would appear that the tithe was for the Levites, and that this tithe was drawn only once in three years.

Clarke: Deu 26:14

I have not - given aught thereof for the dead - That is, I have not consecrated any of it to an idol which was generally a dead man whom superstition and ignorance had deified. From 1Co 10:27, 1Co 10:28, we learn that it was customary to offer that flesh to idols which was afterwards sold publicly in the shambles; probably the blood was poured out before the idol in imitation of the sacrifices offered to the true God. Perhaps the text here alludes to a similar custom.

Clarke: Deu 26:17

Thou hast avouched the Lord - The people avouch - publicly declare, that they have taken Jehovah to be their God.

Clarke: Deu 26:18

And the Lord hath avouched - Publicly declared, by the blessings he pours down upon them, that he has taken them to be his peculiar people. Thus the covenant is made and ratified between God and his followers.

Clarke: Deu 26:19

Make thee high above all nations - It is written, Righteousness exalteth a nation, but sin is a reproach to any people, Pro 14:34. While Israel regarded God’ s word and kept his testimonies, they were the greatest and most respectable of all nations; but when they forsook God and his law, they became the most contemptible. O Britain, even more highly favored than ancient Israel! learn wisdom by what they have suffered. It is not thy fleets nor thine armies, howsoever excellent and well appointed, that can ultimately exalt and secure thy permanence among the nations. It is righteousness alone. Become irreligious, neglect God’ s ordinances, profane his Sabbath, despise his word, persecute his followers, and thou art lost. But fear, love, and serve him, and thy enemies shall be found liars, thou shalt defeat their projects, and trample on their high places

The form of confession when bringing the first-fruits, related Deu 26:4-10, is both affecting and edifying. Even when brought into a state of affluence and rest, they were commanded to remember and publicly acknowledge their former degradation and wretchedness, that they might be ever kept humble and dependent; and they must bring their offering as a public acknowledgment to God that it was by his mercy their state was changed, and by his bounty their comforts were continued. If a man rise from poverty to affluence, and forget his former state, he becomes proud, insolent, and oppressive. If a Christian convert forget his former state, the rock whence he was hewn, and the hole of the pit whence he was digged, he soon becomes careless, unthankful, and unholy. The case of the ten lepers that were cleansed, of whom only one returned to give God thanks, is an awful lesson. How many are continually living on the bounty of God, who feel no gratitude for his mercies! Reader, Is this thy state? If so, then expect the just God to curse thy blessings.

Calvin: Deu 26:1

1.And it shall be when thou art come The Israelites are commanded to offer their first-fruits, for the same reason that they were to pay the tribute for every soul; viz., that they might confess that they themselves, and all that they had, belonged to God. This was the only distinction, that the tribute was a symbol of their emancipation, that they might acknowledge themselves to be free, as having been redeemed by the special mercy of God; but by the firstfruits they testified that the land was tributary to God, and that they were masters of it by no other title than as tenants at will, so that the direct sovereignty and property of it remained with God alone. This, then, was the object of the first-fruits, that they might renew every year the recollection of their adoption; because the land of Canaan was given to them as their peculiar inheritance, in which they were to worship God in piety and holiness, and at the same time reflect that they were not fed promiscuously, like the Gentiles, by God, but like children; whence also their food was sacred. But we shall have to speak again elsewhere of the first-fruits, in as much as they were a part of the oblations; yet it was necessary to insert here their main object, that we might know that they were appointed to be offered by the people, in pious acknowledgment that their food was received from God, and to shew that, being separated from other nations, they were dependent upon the God of Israel alone.

Calvin: Deu 26:2

2.That thou shalt take of the first We know that in the first-fruits the whole produce of the year was consecrated to God. The people, ³³⁸ therefore, bore in them a testimony of their piety to Him, whom they daily experienced to be their preserver, and the giver of their food. This typical rite has now, indeed, ceased, but Paul tells us that the true observation of it still remains, where he exhorts us, whether we eat or drink, to do all to the glory of God. (1Co 10:31.) As to the place where the first-fruits were to be offered, and why God is said to have placed His name there, we shall hereafter consider, when we come to the sacrifices; I now only briefly touch upon what concerns the present subject.

I profess this day In these words the Israelites confess that they had not gained dominion of the land either by their own strength or good fortune, but by the free gift of God, and that according to His promise. There are, therefore, two clauses in this sentence; first, that God had gratuitously promised to grant that land to Abraham as the inheritance of his descendants; and, secondly, that He had performed His promise, not only when He had brought the children of Abraham into possession, but by adding’ to His grace by their peaceful enjoyment of it. He pursues the same point more fully immediately afterwards, where the Israelites are commanded to declare how wretched was the condition of their fathers, before the Lord embraced them with His favor, and vouchsafed unto them His mercy. The original word in verse 5, meaning to answer, I translate simply, according to the Hebrew idiom, to speak or say; unless to testify be thought better, which would be very suitable; for the solemn profession is here described, whereby they bound themselves every year to God. They do not count their origin from Abraham, but from Jacob, in whose person God’s grace shone forth more brightly; for being compelled to fly from the land of Canaan, he had spent a good part of his life in Syria, (for he did not return home, till he was old,) and then, being again driven into Egypt by the famine, he had at length died there. The land had not, therefore, fallen to them by hereditary right, nor by their own efforts; their father Jacob not having been permitted even to sojourn there. They call him a Syrian, because when he had married Laban’s daughters, and had begotten children, and was stricken in years before he had returned home, he might seem to have renounced the land of Canaan. Since then he had been content for many years with the dwelling which he chose for himself in Syria, his descendants justly confessed that he was a pilgrim and stranger, because of his long exile; and for the same reason that they also might be counted foreigners. They add that their father Jacob again abandoned the land of Canaan when he was forced by the famine to go down into Egypt; and whilst they recount that he sojourned there with a few, and afterwards grew into a mighty nation, they thus acknowledge that they were Egyptians, since they had sprung from thence, where was the beginning of their name and race. In the rest of the passage they further confirm the fact that they were led into the land of Canaan by the hand of God; because when they were oppressed by tyranny, they cried unto Him, and were heard. They are commanded also to celebrate the signs and wonders whereby their redemption was more clearly manifested, in order that they should unhesitatingly give thanks to God, and contrast His pure worship with all the imaginations of the heathen: otherwise, this would have been but a cold exercise of piety. What follows in the last verse, “And thou shalt rejoice,” etc., seems indeed to have been a promise, as if God, by setting before them the assurance of His blessing, added a stimulus to arouse the people to more cheerful affection; but the sense would appear more clear and natural if the copula were changed into the temporal adverb then; for this is the main thing in the use of our meat and drink, with a glad and joyful conscience to accept it as a testimony of God’s paternal favor. Nothing is more wretched than doubt; and therefore Paul especially requires of us this confidence, bidding us eat not without faith. (Rom 14:23.) In order, then, to render the Israelites more prompt in their duty, Moses reminds them that they would only be able to rejoice freely in the use of God’s gifts, if they should have expressed their gratitude as He commanded.

Calvin: Deu 26:12

12.When thou hast made an end of tithing In this passage Moses urgently stimulates them to offer the tithes willingly and abundantly, by placing God, as it were, before their eyes, as if they paid them into his hand: for a solemn protestation is enjoined, in which they condemn themselves as guilty before God, if they have not faithfully paid the tax imposed upon them; but they pray for grace and peace if they have honestly discharged their duty. For nothing can be more awakening to men, than when ²¹⁹ God is introduced as the judge of any particular matter. This is the reason why he commands them to protest in God’s sight that they have obeyed His ordinance in the payment of their tithes. To separate, or “bring away out of the house,” is equivalent to their being conscious of no fraud in withholding from God what was His; and thus that they were guiltless of sacrilege, since they had not diverted anything holy to their private use. What follows, “I have not transgressed thy commandments, neither have I forgotten them,” must only be referred to the matter in hand; for it would have been too great an act of temerity and arrogance in them, to have boasted that they had kept and fulfilled the Law in every part and parcel. Still this manner of speaking signifies desire rather than perfection; as if they had said, that it was the full purpose of their minds to obey God’s precepts. We must remember, however, what I have said, that this properly refers to the legal ceremonies. With the same meaning it is soon after said, “I have done according to all that thou hast commanded me:” for if they had gloried in their perfection, they had no need of sacrifices, or other means of purification. But as I have just said, God only invites them to examine themselves, ²²⁰ so that they may in sincerity of heart call upon Him as the witness of their piety.

Calvin: Deu 26:14

14.I have not eaten thereof in my mourning ( tristitia) It is clear that the sacred offerings are here spoken of; but the question is, what is meant by eating in mourning? This is the exposition received by almost universal consent; that although want may have tempted them to theft and fraud, yet the people assert that, even in their poverty and straits, they have abstained from the hallowed things; and to this I willingly assent; although this word “mourning” may be taken for the anxiety of a mind conscious of its iniquity in this sense, “I have not knowingly and willingly eaten anything consecrated to God, so that the hot iron ( cauterium) of an evil conscience should burn me, in the way in which man’s guilt ever torments and troubles him.” As to the second clause, interpreters differ. Some translate the word ‘ בער bagnar, ²²¹ “ to destroy:” as if it were said, that they had suffered nothing to perish through uncleanness; but others explain it, I have taken away nothing for a profane purpose. My own opinion is, however, that the word ‘ טמא , tama, is used adverbially for “impurely,” so that the people testify that they are not polluted, or contaminated by withholding anything. ²²² Thus, in my idea, some do not badly translate it “by uncleanness:” for it was not possible for the Israelites to apply the tithes to other uses, without contracting pollution by their wicked abuse of them. The ambiguity in the third clause is still greater; literally it is, “I have not given thereof to the dead.” In my version I have followed those who refer it to funeral rites; but some suppose that the word “dead” is used metaphorically for an unclean thing; others, in a less natural sense, for expenses, which do not contribute to support man’s life. But it does not yet appear wherefore it should he said that nothing had been spent on funeral rites. It is true that whatever had touched a dead body was unclean; and therefore some expound it, that the victims had not been polluted by any connection with funeral preparations. But if this sense is preferred, the expression must be taken by synecdoche for anything unclean. My own opinion however, is, that under this particular head all things are included which have a shew of piety. The burial of the dead was a praiseworthy office and a religious exercise; ²²³ so that it might afford a colorable pretext for peculiar laxity; in this word, therefore, God would have the Israelites declare, that they offered no excuse if they had misemployed any of the consecrated things.

Calvin: Deu 26:15

15.Look down from thy holy habitation Whilst they are commanded to offer their prayers and supplications, that God would bless the land, on this condition, that they had not defiled themselves by any sacrilege, at the same time they are reminded, on the other hand, that God’s blessing was not else to be hoped for. Meanwhile the expression is remarkable, “Bless the land which thou hast given us, a land that floweth with milk and honey:” for we infer from hence that the land was not so much fertile by nature, as because God daily watered it by His secret blessing to make it so.

Calvin: Deu 26:16

16.This day the Lord thy God He again reminds them that God is the author of the Law, in order that His majesty should the more impress them; and not only so, but that, since the Law was specially delivered to them, its observation was the more enjoined upon them. Hence he exhorts them earnestly to apply their hearts to those things which God had enjoined them to keep, because men grow careless in their duties, unless they are often stirred up. For, undoubtedly, God indirectly rebukes the people’s indifference, by so often calling them to obedience. By the words “with all thy soul” is meant serious apprehension, and carefulness, as well as sincerity, free from all disguise and deceit. For nothing is more displeasing to God than hypocrisy, because He seeth the heart. If any object that it was vain to demand of them what no mortal can perform, viz., to keep the Law with all their heart, I reply, that all the heart is opposed to a double or divided heart, and is equivalent to entire, or altogether without deceit, although (as we shall hereafter see) it is not absurd to propose to believers an object, at which they are to aim, although they may not attain to it as long as the weakness of the flesh hinders them.

Calvin: Deu 26:17

17.Thou hast avouched the Lord ²³¹ He shews them from the consequence that nothing can be better or more desirable for them than to embrace God’s Law; for nothing can be more honorable to ourselves than to give to God His due honor, and to exalt His glory to its due preeminence. Moses declares that, if the Israelites submit themselves to the Law, this will be, as it were, to place Him in His rightful dignity; and he promises that the fruit of it will return to them, for that God, on his part, will exalt them, so that they shall far excel all other nations; as it is said in Isaiah, (Isa 8:13,) “Sanctify the Lord of hosts — and he shall be for a sanctuary.” For no otherwise does He desire to be glorified by us, than to make us in turn partakers of His glory; and thus Moses gently entices them to receive the Law, because their solid happiness consists in this pious duty, if they altogether devote themselves to obedience. But this excellency of the Church, although it shines forth in the world, is still hidden from the blind, and, since it is spiritual, only obtains its praise before God and the angels.

Defender: Deu 26:5

The word translated "Syrian" is actually "Aramaean." Jacob's tribe, which originated in Syria when he was in the employ of Laban (Genesis 29, 30), did not become the nation of Israel as such until Jacob had first received the name "Israel," and his children became known as "the children of Israel" when they went with him down into Egypt."

TSK: Deu 26:1

Deu 5:31, Deu 6:1-10, Deu 7:1, Deu 13:1, Deu 13:9, Deu 17:14, Deu 18:9; Num 15:2, Num 15:18

TSK: Deu 26:2

That thou shalt : Deu 16:10, Deu 18:4; Exo 23:16, Exo 23:19, Exo 34:26; Lev 2:12, Lev 2:14; Num 18:12, Num 18:13; 2Ki 4:42; 2Ch 31:5; Neh 10:35-37, Neh 12:44, Neh 13:31; Pro 3:9, Pro 3:10; Jer 2:3; Eze 20:40; Eze 44:30, Eze 48:14; Rom 8:23, Rom 11:16, Rom 16:5; 1Co 15:20, 1Co 15:23, 1Co 16:2; Jam 1:18; Rev 14:4

go unto : Deu 12:5, Deu 12:6; Jos 18:1; 2Ch 6:6

TSK: Deu 26:3

the priest : Deu 19:17; Heb 7:26, Heb 10:21, Heb 13:15; 1Pe 2:5

which the : Gen 17:8, Gen 26:3; Psa 105:9, Psa 105:10; Luk 1:72, Luk 1:73; Heb 6:16-18

TSK: Deu 26:4

before the : Mat 5:23, Mat 5:24, Mat 23:19; Heb 13:10-12

TSK: Deu 26:5

A Syrian : Jacob being called a Syrian from his long residence in Padan-aram. Gen 24:4, Gen 25:20, Gen 28:5, Gen 31:20, Gen 31:24; Hos 12:12

ready : Gen 27:41, Gen 31:40, Gen 43:1, Gen 43:2, Gen 43:12, Gen 45:7, Gen 45:11; Isa 51:1, Isa 51:2

he went down : Gen 46:1-7; Psa 105:23, Psa 105:24; Act 7:15

a few : Deu 7:7; Gen 46:27; Exo 1:5

became : Deu 10:22; Gen 47:27; Exo 1:7, Exo 1:12

TSK: Deu 26:6

Deu 4:20; Exo 1:11, Exo 1:14, Exo 1:16, Exo 1:22, Exo 5:9, Exo 5:19, Exo 5:23

TSK: Deu 26:7

we cried : Exo 2:23-25, 3:1-4:31, Exo 6:5; Psa 50:15, Psa 103:1, Psa 103:2, Psa 116:1-4; Jer 33:2; Eph 3:20, Eph 3:21

looked : Exo 4:31; 1Sa 9:16; 2Sa 16:12; Psa 102:19, Psa 102:20, Psa 119:132

TSK: Deu 26:8

the Lord : Deu 4:34, Deu 5:15; Exo 12:37, Exo 12:41, Exo 12:51, Exo 13:3, 14:16-31; Psa 78:12, Psa 78:13, Psa 105:27-38; Psa 106:7-10; Isa 63:12

with great : Deu 4:34

TSK: Deu 26:9

he hath : Jos 23:14; 1Sa 7:12; Psa 105:44, Psa 107:7, Psa 107:8; Act 26:22

a land : Exo 3:8; Eze 20:6, Eze 20:15

TSK: Deu 26:10

I have : Deu 26:2, Deu 26:17; 1Ch 29:14; Rom 2:1; 1Pe 4:10, 1Pe 4:11

And thou : Deu 26:4, Deu 18:4; Exo 22:29; Num 18:11-13

and worship : Deu 6:10-13; Psa 22:27, Psa 22:29, Psa 86:9, Psa 95:6; Pro 3:9; Isa 66:23; Rev 22:9; 1Co 10:31

TSK: Deu 26:11

rejoice : Deu 12:7, Deu 12:12, Deu 12:18, Deu 16:11, Deu 28:47; Psa 63:3-5, Psa 100:1, Psa 100:2; Isa 65:14; Zec 9:17; Act 2:46, Act 2:47; Phi 4:4; 1Ti 6:17, 1Ti 6:18

the Levite : 1Co 9:11

TSK: Deu 26:12

the tithes : Lev 27:30; Num 18:24

the third : Deu 14:22-29

hast given it : Deu 12:17-19, Deu 16:14; Pro 14:21; Phi 4:18, Phi 4:19

TSK: Deu 26:13

Levite : Deu 26:12, Deu 14:29, Deu 24:19-21; Job 31:16-20

I have not : Psa 18:21-24, Psa 26:1-3, Psa 26:6; Act 24:16; 2Co 1:12, 2Co 11:31; 1Th 2:10; 1Jo 3:17-22

forgotten : Psa 119:93, Psa 119:139, Psa 119:141, Psa 119:153, Psa 119:176; Pro 3:1

TSK: Deu 26:14

eaten : Deu 16:11; Lev 7:20, Lev 21:1, Lev 21:11; Hos 9:4; Mal 2:13

the dead : Psa 106:28; Eze 24:17

TSK: Deu 26:15

Look down : Deu 26:7; 1Ki 8:27, 1Ki 8:43; Psa 102:19, Psa 102:20; Isa 57:15, Isa 61:1, Isa 63:15, Isa 66:1, Isa 66:2; Zec 2:13; Mat 6:9; Act 7:49

bless thy : Psa 28:9, Psa 51:18, Psa 90:17, Psa 115:12-15, Psa 137:5, Psa 137:6; Jer 31:23

as thou : Heb 6:13-18

TSK: Deu 26:16

This day : Deu 4:1-6, Deu 6:1, Deu 11:1, Deu 11:8, Deu 12:1, Deu 12:32; Mat 28:20

keep : Deu 6:5, Deu 6:17, Deu 8:2, Deu 13:3, Deu 13:4; Joh 14:15, Joh 14:21-24; 1Jo 5:2, 1Jo 5:3

TSK: Deu 26:17

avouched : Deu 5:2, Deu 5:3; Exo 15:2, Exo 20:19, Exo 24:7; 2Ch 34:31; Isa 12:2, Isa 44:5; Zec 13:9; Act 27:23; Rom 6:13; 1Co 6:19, 1Co 6:20; 2Co 8:5

and to : Deu 10:12, Deu 10:13, Deu 13:4, Deu 13:5, Deu 30:16; Jos 22:5; 1Ki 2:3, 1Ki 2:4

to keep : Psa 147:19, Psa 147:20

hearken : Deu 13:18, Deu 15:5

TSK: Deu 26:18

And the : Deu 7:6, Deu 14:2, Deu 28:9; Exo 6:7, Exo 19:5, Exo 19:6; Jer 31:32-34; Eze 36:25-27; Tit 2:14

keep : Psa 119:6; Rom 16:26

TSK: Deu 26:19

high above : Deu 4:7, Deu 4:8, Deu 28:1; Psa 148:14; Isa 62:12, Isa 66:20, Isa 66:21; Jer 13:11, Jer 33:9; Eze 16:12-14; Zep 3:19; 1Pe 2:5; Rev 1:5, Rev 1:6

an holy : Deu 7:6, Deu 28:9; Exo 19:6; 1Pe 2:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 26:1

Two liturgical enactments having a clear and close reference to the whole of the preceding legislation, form a most appropriate and significant conclusion to it, namely,

(1) the formal acknowledgment in deed and symbol of God’ s faithfulness, by presentment of a basket filled with firstfruits, and in word by recitation of the solemn formula prescribed in Deu 26:3, Deu 26:5-10; and

(2) the solemn declaration and profession on the part of each Israelite on the occasion of the third tithe Deu 26:12.

Barnes: Deu 26:2

On the subject of firstfruits see the notes at Lev 23:9 ff. The firstfruits here in question are to be distinguished alike from those offered in acknowledgment of the blessings of harvest (compare Exo 22:29) at the Feasts of Passover and Pentecost, and also from the offerings prescribed in Num 18:8 ff. The latter consisted of preparations from the produce of the earth, such as oil, flour, wine, etc.; while those here meant are the raw produce: the former were national and public offerings, those of this chapter were private and personal. The whole of the firstfruits belonged to the officiating priest.

Barnes: Deu 26:5

A Syrian ready to perish was my father - The reference is shown by the context to be to Jacob, as the ancestor in whom particularly the family of Abraham began to develop into a nation (compare Isa 43:22, Isa 43:28, etc.). Jacob is called a Syrian (literally, Aramaean), not only because of his own long residence in Syria with Laban Gen. 29\endash 31, as our Lord was called a Nazarene because of his residence at Nazareth Mat 2:23, but because he there married and had his children (compare Hos 12:12); and might be said accordingly to belong to that more than to any other land.

Barnes: Deu 26:12

See the marginal reference to Numbers and note. A strict fulfillment of the onerous and complicated tithe obligations was a leading part of the righteousness of the Pharisees: compare Mat 23:23.

Barnes: Deu 26:14

I have not eaten thereof in my mourning - When the Israelite would be unclean (compare the marginal references).

Nor given ought thereof for the dead - The reference is not so much to the superstitious custom of placing food on or in tombs as to the funeral expenses, and more especially the usual feast for the mourners (compare Jer 16:7; Eze 24:17; Hos 9:4; Tobit 4:17). The dedicated things were to be employed in glad and holy feasting, not therefore for funeral banquets; for death and all associated with it was regarded as unclean.

Barnes: Deu 26:16-19

A brief and earnest exhortation by way of conclusion to the second and longest discourse of the book.

Deu 26:17

Thou hast avouched - literally, "made to say:"so also in the next verse. The sense is: "Thou hast given occasion to the Lord to say that He is thy God,"i. e. by promising that He shall be so. Compare Exo 24:7; Jos 24:14-25,

Poole: Deu 26:2

This seems to be required of each particular master of a family, either upon his first settlement, or once every year at one of their three feasts, when they were obliged to go up to Jerusalem, as here they are.

Of all the fruit of the earth either of their corn, or of the fruit of trees.

Poole: Deu 26:3

Unto the priest i.e. to any of the priests, who shall be appointed in God’ s stead to receive these oblations and acknowledgements.

Poole: Deu 26:5

Jacob was a

Syrian partly, by his original, as being born of Syrian parents, as were Abraham and Rebekah, both of Chaldea or Mesopotamia, which was a part of Syria largely so called, as is confessed by Strabo, b. 16. and by Pliny, b. 5. c. 12; partly, by his education and conversation, for which reason Christ is called a Nazarene , and a Capernaite ; and partly, by his relations, his wives being such, and his children too by their mothers. Ready to perish; either through want and poverty; see Gen 28:11,20 32:10 ; or through the rage of his brother Esau, and the treachery and cruelty of his father-in-law Laban.

Poole: Deu 26:10

Thou shalt set to wit, mediately, by the priest, who was to set it there, Deu 26:4 . Set it , i.e. the basket of first-fruits, Deu 26:2 .

Poole: Deu 26:11

Thou shalt rejoice i.e. either,

1. Thou shalt hereby be enabled to rejoice and take comfort in all thy enjoyments, when thou hast sanctified them by giving God his portion. Or,

2. Thou shalt feast (which is oft expressed by rejoicing ) with the Levites and strangers upon the oblations which at these solemn times were offered; which exposition is confirmed by comparing Deu 16:10 11 14 15 .

Poole: Deu 26:12

Of

the tithes See Poole on "Deu 14:28". The year of tithing , Heb. the year of that tithe ; so called, either,

1. Because these tithes were gathered only in that year. Or rather,

2. Because then only they were so bestowed or used; and whereas these second tithes for two years together were eaten only by the owners and Levites, and that in Jerusalem, in the third year they were eaten also by the strangers, fatherless, and widows, and that in their own dwellings. The LXX. join these words with the following, and for shemath, the year , read shenith, the second , and take vau for redundant, as sometimes it is, and read the place thus, The second tithe thou shalt give to the Levite , &c.

Poole: Deu 26:13

Before the Lord i.e. either before the tabernacle or temple; or rather, in thy private and domestic addresses to God; for this is to be said presently upon the distribution of these tithes, which was not done at Jerusalem, but

in their own private gates or dwellings; except we will suppose that after he had given away these tithes at home he should go up to Jerusalem merely to make this acknowledgment, which seems improbable. And this is to be spoken before the Lord , i.e. solemnly, seriously, and in a religious manner, with due respect to God’ s presence and will and glory, which is a sufficient ground for that phrase. I have brought away , or, separated , or, removed , to wit, from my own proper and private fruits. The hallowed things , i.e. the tithes which have been sanctified and set apart for these uses.

Poole: Deu 26:14

In my mourning i.e. either,

1. In my funeral solemnities for the dead. But this falls in with the last branch. Or,

2. In my distress or poverty, or upon pretence of my own want, in which case men are tempted and inclined to fall upon sacred or forbidden things. Or,

3. In sorrow, or grieving that I was to give away so much of my profits to the poor, but I have cheerfully eaten and feasted with them, as I was obliged to do. For though it be taken for granted by some learned expositors, from Deu 14:28,29 , that the owner was not to eat any part of the third year’ s tithe, but to give it all away to the stranger and fatherless, &c., the contrary seems to me more probable from that very place, where it is said, thou shalt lay it up within thy gates , and then it follows, that the Levite, stranger, &c. shall come , to wit, to thy gates, and shall eat , to wit, there, as is expressed Deu 26:12 , that they may eat within thy gates, and be filled ; which implies that these tithes, or some part of them, were eaten in the owner’ s gates or dwelling, with holy rejoicing and feasting, wherein it is most probable the owner had his share, though it be not there expressed, because it was evident in itself from the foregoing passage, Deu 14:23 , &c., where the owner is allowed and commanded to eat those tithes together with the Levites. And howsoever some think the third year’ s tithes, Deu 14:28 , were not the same with those Deu 14:23 , yet it cannot with any colour of reason be thought that those tithes which were to be eaten, not only by the Levites, but also by the strangers, Deu 14:29 , were more sacred than those that were to be eaten by none but the Levites and the owners, Deu 14:23,27 , or that the owner might eat of the one, and not of the other. For any unclean use , i.e. for any common use; the words common and unclean being oft indifferently used one for the other, or for any other use than that which thou hast appointed, which would have been a pollution of them.

For the dead i.e. for any funeral pomp, or service, or feast; for the Jews used to send in provisions to feast with the nearest relations of the party deceased, of which see Jer 16:7 Eze 24:17 Hos 9:4 ; and in that case both the guests and food were legally polluted, Num 19:11,14 , and therefore the use of these tithes in such cases had been a double fault, both the defiling of sacred food, and the employing of those provisions upon sorrowful occasions, which by God’ s express command were to be eaten with rejoicing, Deu 14:26 26:11 .

Poole: Deu 26:15

After that solemn profession of their obedience to God’ s commands, they are taught to pray for God’ s blessing upon their land, whereby they are instructed how vain and ineffectual the prayers of unrighteous or disobedient persons are.

Poole: Deu 26:17

Avouched , or declared , or professed , or owned . This day, i.e. at this time, in this wilderness, where thou hast accepted and ratified God’ s covenant.

Poole: Deu 26:18

Hath owned thee for such before all the world by eminent and glorious communications and manifestations of his power and grace and favour in time and for thee, by a solemn entering into covenant with thee, and giving peculiar laws, promises, and privileges to thee above all mankind. That thou shouldest keep all his commandments; which is here mentioned as an act of God’ s, because though this be man’ s duty, yet it is the work of’ God’ s grace, that he will vouchsafe to give us such commands, that he doth require and will accept of our obedience to them, and that we have any power or will to obey them, Eze 36:26,27 .

Haydock: Deu 26:1

To his own praise. Hebrew, Septuagint, &c., "higher...in praise, reputation, and glory." (Haydock)

Haydock: Deu 26:1

It. The land where Moses was speaking, which had been already conquered, was no less under the obligation of paying the first-fruits, &c., than Chanaan, and the parts of Syria which were promised to the Israelites. (Haydock) ---

All the products of the earth seem to have been liable to be offered, (Matthew xxiii. 23,) in proportion as they ripened, at the feasts of the Passover and of Pentecost, (Calmet) and of tabernacles. (Menochius) ---

Yet we find no mention here of the therumah, or offering, of which the Rabbins speak so much, as distinct at least from the first-fruits, which were heaved both by the priest and the offerer towards heaven and earth, on the right and left hand. Each (Calmet) landholder, (Haydock) and even the king himself, was bound to bring his own basket to the temple, and to recite the words here prescribed. The wheat and barley were first winnowed, and the grapes and olives made into wine and oil. Before the offering was made to the Lord, no one was allowed to taste any of the produce, Leviticus xxiii. 10., and Numbers xviii. 12, &c. Whether legumes were to be tithed, seems a matter of dispute. (Calmet)

Haydock: Deu 26:5

The Syrian. Laban. See Genesis xxvii. (Challoner) ---

Hebrew, "My father was a Syrian, poor, (or ready to perish) and he went down," &c. The ancestors of Jacob had, in effect, come from beyond the Euphrates, and he had dwelt in Mesopotamia for twenty years. But the translation of the Septuagint seems preferable, "My father abandoned ( apebalen ) Syria." (Calmet)

Haydock: Deu 26:8

Terror. Septuagint, "with surprising visions," (Hebrew) or "with astonishing prodigies," &c. (Calmet)

Haydock: Deu 26:10

God, with profound humility, acknowledging that all comes from him, (Haydock) and praying for a continuance of his fatherly protection. (Menochius)

Haydock: Deu 26:11

Feast. The Jews could not yet be required with propriety to raise themselves to delights purely spiritual, chap. xii. 7. Strabo (x.) observes, that the Greeks and barbarians accompanied their sacrifices with feasting and music, which served to take off their thoughts from worldly concerns, and gave them a sort of foretaste of the divinity. (Calmet)

Haydock: Deu 26:12

Third. It has been remarked (chap. xiv. 28., and Leviticus xxvii. 30,) that the Jews gave two tithes every year, the second was for feasts at Jerusalem, or on the third year at home, if there was not also a third tithe due on that year. (Haydock)

Haydock: Deu 26:13

Taken. Hebrew, "burnt." (Calmet) ---

I have brought all that was due, (Tirinus) so that no more can be found in my house than what the fire would have spared, if it had been thrown into it.

Haydock: Deu 26:14

Mourning . It was then unlawful to taste what was set apart for the Lord, and even to touch a thing, at that time, would render it unclean, Osee ix. 4. Others explain it thus: I have not eaten, how much soever I was distressed; or, I eat it with a cheerful heart. But these interpretations seem unnatural. Spencer (Rit. ii. 24,) thinks rather that the Jews thus disclaim having given any worship to Isis, whom the Egyptians invoked after the harvest, with mournful cries. (Diodorus, Sic. i.) About the same season of the year, lamentations were also made for the death of Adonis, (Marcel. xxii.) and for that of Osiris. (Firminus.) ---

The Phœnicians mourned in like manner for the desolate appearance of the earth, after the fruits were collected. The Egyptians thought that Isis had discovered fruits and corn, and therefore offered the first-fruits to her. But the Jews are here taught to refer all such favours to God alone, and they testify that they have taken no part in the superstitious rites of other nations, nor spent any thing in funerals. Hebrew, "upon the dead;" Osiris, &c., here styled uncleanness, by way of contempt. (Calmet)

Haydock: Deu 26:16

This day. In this last solemn harangue of Moses, the covenant between God and his people was ratified. (Menochius)

Gill: Deu 26:1

And it shall be, when thou art come in unto the land,.... The land of Canaan, which they were now on the borders of, and just entering into:

which the Lord thy God giveth thee for an inheritance; which is often mentioned, to observe that it was not through their merits, but his gift, that they should enjoy the land; and the rather here to enforce the following law concerning the basket of firstfruits:

and possessest it, and dwellest therein; not only had entered into it, but got the possession of it, and settled there. This shows as Jarchi observes, that they were not bound to the firstfruits till they had subdued the land and divided it; not as soon as they were in it.

Gill: Deu 26:2

That thou shalt take of the first of all the fruit of the earth,.... This oblation of firstfruits was different front the sheaf of the firstfruits brought at barley harvest in the time of the passover, and from the two wave loaves of wheaten flour, at wheat harvest, at Pentecost; and from the cake of the first of their dough; see Lev 23:10. They were of one sort only, these of various kinds; though, as Jarchi observes, not all firstfruits, or the first of all sorts of fruits, were to be brought; for all were not bound to firstfruits, but the seven kinds only, called here the fruit of the earth, and are particularly mentioned in Deu 8:8; and their manner of observing, selecting, and gathering their firstfruits, as the same writer notes, was this;

"a man goes into his field, and sees a mature fig, he binds a rush about it for a sign, and says, lo, this is firstfruits: and so, if he sees a bunch of grapes, or a pomegranate, more mature than the rest, he does the same,''as is observed in the Misnah ^z:

which thou shalt bring of thy land which the Lord thy God giveth thee; and the land being given them, and such a fruitful one as it was, they needed not to grudge bringing the firstfruits of it to the Lord. The quantity they were to bring is not fixed; this was left to their generosity; but, according to tradition, they were to bring the sixtieth part; so says Maimonides ^a,"the firstfruits have no measure (no fixed measure) from the law; but from the words of the wise men, a man ought to separate one out of sixty:"

and shalt put it in a basket; for the more convenient carriage of them and for the more decent oblation and waving of them together, The rich brought their firstfruits in baskets of silver and of gold, the poor in wicker baskets of willows barked ^b. The firstfruits of the seven several kinds were all put together in one basket, not into separate ones, or into as many as there were kinds; but then, as the last mentioned writer observes ^c,"they did not bring them mixed, but the barley (was put) beneath, or lowermost, and the wheat over that; and the olives above that, and the dates over them, and the pomegranates over them, and the figs uppermost in the vessel; and there was some one thing which separated between every kind, as leaves, and the like; and they put about the figs clusters of grapes without:"

and shalt go unto the place which the Lord thy God shall choose to place his name there; which, as the event showed, was the city of Jerusalem; hither from all parts of the country were the firstfruits to be brought. All which may teach us, that we are to honour God with the firstfruits of our increase; that we are to be thankful in every thing, and for everything we have; and that our mercies should be acknowledged publicly in the place of public worship; and that all our sacrifices of praise should be offered in faith, which may be signified by the basket in which the firstfruits were brought, without which we cannot please God; and this being bore on the shoulder all the while, may denote reverence of God, and a sense of former state and condition, as this might put the Israelites in mind of their carrying loads in Egypt.

Gill: Deu 26:3

And thou shalt go unto the priest that shall be in those days,.... Whose course and turn it would be to minister before the Lord; though, according to the Targum of Jonathan, it was the high priest they were to apply to on this occasion; and so Aben Ezra observes, that this law is obligatory all the time there is an high priest, as if it was not binding when there was none, and all depended on him; who in this case was typical of Christ our high priest, to whom we must bring, and by him offer up, the sacrifice of praise, even the fruit of our lips, giving thanks to God for all his mercies:

and say unto him; what follows, and the basket of firstfruits all the while on his shoulder ^d, even if a king:

I profess this day; it being done once in a year, and not twice, as Jarchi notes:

unto the Lord thy God; directing his speech to the priest:

that I am come into the country which the Lord sware unto our fathers for to give us; and not only come into it, but was in the possession of it, and in the enjoyment of the fruits of it; of which the basket of firstfruits he had brought on his shoulder was a token. The natural and moral use of these firstfruits to the Israelites, and the bringing of them, was hereby to own and acknowledge that God was the proprietor of the land of Canaan; that they had it by gift from him, and that they held it of him, the firstfruits being a sort of a small rent they brought him; and that he was faithful to his oath and promise he had made to their fathers, and which they professed with great humility and thankfulness. The typical use of them was to direct to Christ himself, the firstfruits of them that sleep in him, the first begotten from the dead, the pledge and earnest of the resurrection of his people; to the Spirit of God and his grace, which are the earnest of glory; and to the first converts among Jews and Gentiles, in the first times of the Gospel; to Christians in general, who are the firstfruits of God and of the Lamb, and to their sacrifices of praise and thankfulness they are to offer up to God through Christ, which are acceptable to him through him; and whereby they glorify him as the author of all their mercies, to whom they are to bring their best, and in the first place; see 1Co 15:20.

Gill: Deu 26:4

And the priest shall take the basket out of thine hand,.... To wave it, as Jarchi says, putting his hand under the hand of the owner, and so waving it; and this being waved to and fro towards the several corners of the earth, was an acknowledgment of the Lord being the proprietor of it:

and set it down before the altar of the Lord thy God; that it might have some appearance of a sacrifice, and be a fit emblem of the spiritual sacrifice of praise, which is accepted upon the altar Christ, which sanctifies every gift.

Gill: Deu 26:5

And thou shalt speak and say before the Lord thy God,.... Speak with a loud voice, lifting up the voice, as Jarchi interprets it; or "answer" ^e, to the question the priest will ask, saying, what is this thou hast brought? as Aben Ezra remarks; and this being said in the tabernacle, and before the priest of the Lord, and as in the presence of the Lord, is represented as said before him, which is as follows:

a Syrian ready to perish was my father; meaning Jacob, who though born in Canaan, his mother was a Syrian, and his grandfather Abraham was of Chaldea, a part of Syria; and Jacob married two wives in Syria, and all his children were born there but Benjamin, and where he lived twenty years; and sometimes persons are denominated, as from the place of their birth, so from the place of their dwelling, as Christ was called a Nazarene from Nazareth, where he dwelt, though he was born at Bethlehem, Mat 2:23; and Jether, though an Israelite, as Aben Ezra observes, is called an Ishmaelite, perhaps because he dwelt some time among that people, 1Ch 2:17. Now Jacob might be said to be ready to perish when he fled for his life from his brother Esau, and was poor and penniless when he came to Laban; so the last mentioned writer interprets this phrase; to which may be added, that when in his service he was exposed to cold and heat, and had his wages frequently changed, and afterwards, when obliged to flee from Laban, was pursued by him with an intention to do him mischief, had not the Lord prevented him. The reason of this part of the confession was to show that it was not owing to the greatness of their ancestors from whence they sprung, whose condition was mean, but to the gift of God, and his goodness, that they enjoyed the land of Canaan. So every sensible soul, when he brings his sacrifice of praise to God for his mercies, especially spiritual ones, frankly acknowledges his lost perishing condition by nature, of which he is sensible; and that in order to magnify the riches of the grace of God in his salvation, to endear Christ as a Saviour the more, and to keep humble, and make thankful:

and he went down into Egypt; not directly, but some years after his former afflicted circumstances; so the Targum of Jonathan expresses it,"after these things he went down into Egypt;''after he had been in perishing circumstances in Syria, and when he was sore pressed with famine in Canaan:

and sojourned there with a few; with seventy souls, as Jarchi:

and became there a great nation, mighty and populous; insomuch that the king of Egypt was jealous of them, lest through their strength and numbers they should get away from them, when any favourable incident happened; they being when they came out from thence six hundred thousand men able to bear arms, besides women and children.

Gill: Deu 26:6

And the Egyptians evil entreated us,.... Ordered their male children to be killed by the midwives, and by another edict to be drowned by the people:

and afflicted us; by setting taskmasters over them, who put heavy burdens upon them:

and laid upon us hard bondage; in mortar and brick, and all manner of field service, in which they made them serve with rigour, and whereby their lives were made bitter; see Exo 1:9.

Gill: Deu 26:7

And when we cried unto the Lord our God,.... As they did by reason of their hard bondage, Exo 2:23,

and the Lord heard our voice, and looked upon our affliction, and our labour, and our oppression; with a look of pity and compassion, heard their cries, answered their petitions, and sent them a deliverer, Exo 2:25.

Gill: Deu 26:8

And the Lord brought us forth out of Egypt,.... After some time:

with a mighty hand and with an outstretched arm; by his almighty power, of which full proof was given by what he then did, Deu 5:15,

and with great terribleness: to Pharaoh and his people, through the plagues that were inflicted on them, especially the last, the slaying of their firstborn; see Deu 4:34,

and with signs and with wonders; wrought by the hands of Moses and Aaron, meaning the ten plagues, often so called.

Gill: Deu 26:9

And he hath brought us unto this place,.... After forty years travel through the wilderness:

and hath given us this land, even a land that floweth with milk and honey; an usual description of the land of Canaan, because of the great fertility of it, and the abundance of good things in it; see Exo 3:8.

Gill: Deu 26:10

And now, behold, I have brought the firstfruits of the land,

which thou, O Lord, hast given me,.... Directing his speech not to the priest, but to the Lord himself; owning that the part of the land he had, and the fruits he enjoyed, were the gifts of God to him, and therefore, as in gratitude bound, brought him the firstfruits:

and thou shalt set it before the Lord thy God; these are the words of Moses, or of the law, directing the man what further he had to do; and this, as Jarchi thinks, shows that he took it after the priest waved it, and laid hold on it with his hand while he was reading (his confession), turning and waving:

and worship before the Lord thy God; bow before him in a reverend and humble manner, sensible of his obligations to him, and dependence on him.

Gill: Deu 26:11

And thou shalt rejoice in every good thing,.... In all the blessings of goodness and mercies of life, which God in his kind providence had favoured them with:

which the Lord thy God hath given unto thee, and unto thine house; to them and their families, by which they were comfortably provided for:

thou and the Levite, and the stranger that is among you; by which it seems that not only a basket of firstfruits was brought and presented to the Lord, which is the perquisite of the priest, but there were others also brought, or bought with their money at Jerusalem, and a sort of a kept, which the Levite, and stranger or proselyte, of along with the owner; see Deu 12:11; though Jarchi understands it of the Levite and stranger being obliged to bring the firstfruits: the Levite, he says, is bound to the firstfruits of the plants in the midst of his cities, though he had no part in the division of the land; and the same writer says, the stranger brings the firstfruits, but does not proclaim, because he cannot say, "which he sware to our fathers", Deu 26:3; but it is said ^f, if his mother was an Israelitess he might proclaim; yea, Maimonides ^g says, on account of what is said of Abraham, Gen 17:5; who is the father of the whole world; see Rom 4:10; because mention is made of rejoicing; hence it is concluded, as Jarchi says, that the proclamation of the firstfruits was only made in the time of joy, from Pentecost unto the feast that a man gathers in his increase, and his fruits, and his wine, and his oil; though from that feast and onward he may bring, but not proclaim; to the same purpose, says the Misnah ^h, from Pentecost to the feast of tabernacles a man may bring the firstfruits, and proclaim; and even from the feast of tabernacles to the dedication of the temple, he may bring, but not proclaim; the reason given in Siphri ⁱ is, because proclamation is only to be performed in time of joy--and the joy of the year is finished at the end of the feast of tabernacles, as in Lev 23:40.

Gill: Deu 26:12

When thou hast made an end of tithing all the tithes of thine increase,.... Which, according to Maimonides ^k, is to be understood of the feast, in which all tithes are finished, which is the feast of the passover:

the third year, which is the year of tithing; that is, the third from every seventh, when the land lay fallow. Every year a tithe was paid to the Levites; and besides that a second tithe, which was carried to Jerusalem and eaten there; and every third year it was eaten at home, in their towns and cities in the country instead of it, with the Levite, poor and stranger, and was called the poor's tithe; and hence the Targum of Jonathan here calls this year the year of the poor's tithe, as was also the sixth year, and was reckoned not complete till the passover in the following year, as the Jewish writers ^l say:

and hath given it unto the Levite, the stranger, the fatherless, and the widow; that is, the poor's tithe of the third year, which these were to eat of with the owner, Deu 14:28; though the Jews commonly distinguish the Levite from the rest, and suppose that both first and second tithes are meant, the one to be given to the former, and the other to the latter; so the Targum of Jonathan and Jarchi:

that they may eat within thy gates, and be filled: for this was a considerable entertainment, a sort of a feast, a full meal, however; hence it is concluded, as Jarchi says, that they did not give less of corn to a poor man than half a kab of wheat, which was above three pints.

Gill: Deu 26:13

Then thou shalt say before the Lord thy God,.... Make the following declaration as in his presence; for this was not made in the tabernacle or temple at, Jerusalem, since the tithe was to be eaten with the poor in the gates of the owner, as in Deu 26:12,

I have brought away the hallowed things out of mine house: which Aben Ezra and Onkelos interpret of the tithe; but it seems, besides that, to take in everything devoted to all holy uses, be they what they will, which were at this time to be separated from a man's own common goods, and applied to the purposes for which they were designed and devoted, and particularly what was to be given to the poor:

and also have, given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me; giving to each according as the law directs; which the Targum of Jonathan and Jarchi interpret as before, giving the first tithe to the Levites, and the second tithe to the rest:

I have not transgressed thy commandments, neither have I forgotten them: neither broken them wilfully, nor omitted them through carelessness, negligence, and forgetfulness, but was mindful to observe them punctually and exactly.

Gill: Deu 26:14

I have not eaten thereof in my mourning,.... When in grief and sorrow on account of any afflictive circumstance, for these were to be eaten with joy, Deu 16:11; and especially of the loss of relations by death, when holy things were not to be eaten by such persons; see Lev 10:19; and particularly tithes, though it is said ⁿ,"What is doubtful of tithing (whether it has been tithed or no) might be eaten by a mourner;''and a man was reckoned such an one until his dead was buried. So Maimonides ^o observes,"a mourner may not eat holy things, as it is written, Deu 26:14; he is one whose relation is dead, when he is obliged to mourn; for he is called by the law a mourner as long as the dead lies upon the face of the earth (above ground), or as long as he is not yet buried he is called a mourner; and so likewise on the day of burial:"

neither have I taken away ought thereof for any unclean use; or common use, or any other use than it was designed for, and devoted to; or for any unclean person, who by the law might not eat thereof; or, as Jarchi interprets it, that he had not removed it, or taken it away from being eaten, on account of any unclean person, because I am unclean and he pure, or he pure and I unclean:

nor given ought thereof for the dead; for the necessities of the dead, as Aben Ezra; more particularly Jarchi, to make for him a coffin and grave clothes; and so the Targum of Jonathan interprets it of grave clothes for the dead; though that of Jerusalem of clothes for those that are polluted by the dead. It may have respect also to the parentalia, or funeral feasts made at the interment of the dead; though Aben Ezra says, there are some that say it was for idolatry, and so the person here speaking denies that he had made use of any of the holy things in honour of idols, of dead men deified; and some are of opinion that all the above things may have some respect to idolatrous practices ^p:

but I have hearkened to the voice of the Lord my God, and have done according to all that thou hast commanded me; observed his word, and kept close to it, and not swerved from it, but acted according to it in all things before referred to.

Gill: Deu 26:15

Look down from thy holy habitation, from heaven,.... This is a prayer of the person that makes the above declaration annexed to it, desiring that God would vouchsafe to look with an eye of love, complacency, and delight, upon him and upon all his people, from heaven his holy habitation, though they were on earth, and unholy persons in themselves, and especially if compared with him; see Isa 57:15,

and bless thy people Israel; with blessings temporal and spiritual:

and the land which thou hast given us; with fertility and plenty of all good things, that it might be

as thou swarest to our fathers, a land flowing with milk and honey; See Gill on Deu 26:9.

Gill: Deu 26:16

This day the Lord thy God hath commanded thee to do these statutes and judgments,.... These are the words of Moses, as Aben Ezra rightly observes, and refer not only to the laws last mentioned, but to all others which he had repeated, or the Lord by him had ordered to be observed, recorded in this book: and though it is very probable Moses had been several days repeating former laws, and acquainting them with new ones; yet this being the last day, in which the whole account was finished, they are said to be commanded that day, and though commanded that day were to be observed and done every day; for, as Jarchi says, every day was to be considered and reckoned as new, as if on that day they were commanded them:

thou shall therefore keep and do them with all thy heart, and with all thy soul; cordially, readily, willingly, sincerely, constantly, and to the utmost of their abilities.

Gill: Deu 26:17

Thou hast avouched the Lord this day to be thy God,.... Said, affirmed, protested, and in the most solemn manner declared, that the Lord was their God, and him only; and that they would have no other God, nor worship, serve, or obey any other. The Lord is the God of all mankind, as he is the Creator and Preserver of them, and was of the people of Israel in a peculiar manner, they being chosen, redeemed, and privileged by him above all others; and especially is of his elect in Christ among all nations, whom he has loved and set apart for himself, and determined to save; whom he has adopted and regenerated; he provides for them, protects and preserves them, gives them grace here and glory hereafter: he is their God in Christ, and by virtue of the covenant of his grace made with them in him; and is known by them to be so in the effectual calling by the application of covenant blessings to them; and which is certified to them by the Spirit of God, upon which they claim their interest in him, and make profession of him as their God:

and to walk in his ways, and to keep his statutes and his commandments, and his judgments, and to hearken unto his voice; that is, this was then their resolution and determination, their protestation and declaration, to walk in all the ways of God, both in private and in public, he directed unto; and to observe all his laws, ceremonial, moral, and judicial, which he had given them as the rule of their walk and behaviour; and to regard whatsoever he should reveal by his prophets and ministers as his will; and a view of covenant interest in God lays all good men under the strongest obligation in the strength of divine grace to attend to his will; nor can there be a greater motive to them than covenant love, grace, and mercy.

Gill: Deu 26:18

And the Lord hath avouched thee this day to be his peculiar people,.... Affirmed and declared them to be his special people, above all people on the face of the earth, and that they were looked upon and considered by him as his jewels, his peculiar treasure:

as he hath promised thee; on condition of their obedience to him, as he did in Exo 19:5,

and that thou shouldest keep all his commandments; at the same time declared this as his will, that they should observe all his precepts, to which they were laid under obligation by the special favour and peculiar privileges he bestowed upon them, Deu 7:6. The Targums interpret both these verses of the people of Israel choosing and making the Lord their King, and of his being made King over them; and so it respects their peculiar form of civil government, being a theocracy. The Lord's people in Christ are a peculiar people; they are distinct from all people, and are peculiarly regarded by him; they are the objects of his peculiar love, and receive peculiar favours from him; and whom having chosen and redeemed, he calls by his special grace, and witnesses their special relation to him by his Spirit; which grace obliges and excites them to a cheerful obedience to his commands.

Gill: Deu 26:19

To make thee high above all nations,.... None of them having the Lord to be their God and King in such sense as Israel, nor they his people in such a peculiar sense as they were; nor having such laws and statutes as he had given to them; these things gave them a superiority over all other nations:

which he hath made, in praise, and in name, and in honour; that is, which nations he made praiseworthy, famous, and honourable, for their extent, wealth, riches, and number; and yet on the above accounts Israel was advanced higher than they:

and that thou mayest be an holy people unto the Lord thy God, as he hath spoken; the end of the Lord in being their God, and making them his people, was not only to make them high above all others, but to make them more holy than others; to set them apart for himself, as a people sacred to his worship and service, as he had both determined and declared, Deu 7:6.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 26:1

¹ tn Heb “and it will come to pass that.”

NET Notes: Deu 26:2

¹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

² sn The place where he chooses to locate his name. This is a circumlocution for the central sanctuary, first the tabernacle and later the Jerusalem temple. See Deut 12:1-14 and especially the note on the word “you” in v. 14.

NET Notes: Deu 26:3

¹ tc For the MT reading “your God,” certain LXX mss have “my God,” a contextually superior rendition followed by some English versions (e.g., NAB, NASB, TEV). Perhaps the text reflects dittography of the kaf (כ) at the end of the word with the following preposition כִּי (ki).

² tc The Syriac adds “your God” to complete the usual formula.

³ tn Heb “swore on oath.”

⁴ tn Heb “fathers” (also in vv. 7, 15).

NET Notes: Deu 26:4

¹ tn Heb “your hand.”

NET Notes: Deu 26:5

¹ tn Though the Hebrew term אָבַד (’avad) generally means “to perish” or the like (HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν (apebalen, “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν (apelaben, “receive”); others attest κατέλειπεν (kateleipen, “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions.

² sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41-42).

³ tn Heb “father.”

⁴ tn Heb “sojourned there few in number.” The words “with a household” have been supplied in the translation for stylistic reasons and for clarity.

NET Notes: Deu 26:7

¹ tn Heb “the Lord.” See note on “he” in 26:2.

NET Notes: Deu 26:8

¹ tn Heb “by a powerful hand and an extended arm.” These are anthropomorphisms designed to convey God’s tremendously great power in rescuing Israel from their Egyptian bondage. They are preserved literally in many English versions (cf. KJV, NAB, NIV, NRSV).

NET Notes: Deu 26:10

¹ tn Heb “the Lord your God.” See note on “he” in 26:2.

NET Notes: Deu 26:11

¹ tn Or “household” (so NASB, NIV, NLT); Heb “house” (so KJV, NRSV).

NET Notes: Deu 26:12

¹ tn Heb includes “the tithes of.” This has not been included in the translation to avoid redundancy.

² tn The terms “Levite, resident foreigner, orphan, and widow” are collective singulars in the Hebrew text (also in v. 13).

³ tn Heb “gates.”

NET Notes: Deu 26:13

¹ tn Heb “the sacred thing.” The term הַקֹּדֶשׁ (haqqodesh) likely refers to an offering normally set apart for the Lord but, as a third-year tithe, given on this occasion to people in need. Sometimes this is translated as “the sacred portion” (cf. NASB, NIV, NRSV), but that could sound to a modern reader as if a part of the house were being removed and given away.

² tn Heb “according to all your commandment that you commanded me.” This has been simplified in the translation for stylistic reasons.

NET Notes: Deu 26:14

¹ sn These practices suggest overtones of pagan ritual, all of which the confessor denies having undertaken. In Canaan they were connected with fertility practices associated with harvest time. See E. H. Merrill, Deuteronomy (NAC), 335-36.

² tn Heb “the Lord my God.” See note on “he” in 26:2.

NET Notes: Deu 26:16

¹ tn Or “mind and being”; cf. NCV “with your whole being”; TEV “obey them faithfully with all your heart.”

NET Notes: Deu 26:19

¹ tn Heb “so that.” Verses 18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse 19 gives a result of the preceding clause. When Israel keeps God’s law, God will bless them with fame and honor (cf. NAB “he will then raise you high in praise and renown and glory”; NLT “And if you do, he will make you greater than any other nation”).

² tn Heb “for praise and for a name and for glory.”

³ tn Heb “and to be.” A new sentence was started here for stylistic reasons.

Geneva Bible: Deu 26:2

^{( a )} That thou shalt take of the first of all the fruit of the earth, which thou shalt bring of thy land that the LORD thy God giveth thee, and shalt put [it] in a basket, and shalt go unto the place which the LORD thy God shall choose to ^{( b )} place his name there.

^{( a )} By this ceremony they acknowledged that they received the land of Canaan as a free gift from God.

^{( b )} To be called upon, served and worshipped spiritually, (Deu 12:5).

Geneva Bible: Deu 26:5

And thou shalt speak and say before the LORD thy God, A ^{( c )} Syrian ready to perish [was] my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, ^{( d )} and populous:

^{( c )} Meaning, Jacob, who served 20 years in Syria.

^{( d )} Only by God's mercy, and not by their father's deserving.

Geneva Bible: Deu 26:7

And when we ^{( e )} cried unto the LORD God of our fathers, the LORD heard our voice, and looked on our affliction, and our labour, and our oppression:

^{( e )} Alleging the promises made to our fathers, Abraham, Isaac and Jacob.

Geneva Bible: Deu 26:10

And now, behold, I have ^{( f )} brought the firstfruits of the land, which thou, O LORD, hast given me. And thou shalt set it before the LORD thy God, and worship before the LORD thy God:

^{( f )} In token of a thankful heart, and mindful of this benefit.

Geneva Bible: Deu 26:11

And thou shalt rejoice in every good [thing] which the LORD thy God hath given unto thee, and unto thine ^{( g )} house, thou, and the Levite, and the stranger that [is] among you.

^{( g )} Signifying that God does not give us goods for ourselves only, but to be used also by those who are committed to our charge.

Geneva Bible: Deu 26:13

Then thou shalt ^{( h )} say before the LORD thy God, I have brought away the hallowed things out of [mine] house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me: I have not ^{( i )} transgressed thy commandments, neither have I forgotten [them]:

^{( h )} Without hypocrisy.

^{( i )} Of malice and contempt.

Geneva Bible: Deu 26:14

I have not eaten thereof in my mourning, neither have I taken away [ought] thereof for [any] unclean [use], nor given [ought] thereof for the dead: [but] I have hearkened to the voice of the LORD my God, [and] have done ^{( m )} according to all that thou hast commanded me.

^{( m )} As far as my sinful nature would allow: or else as David and Paul say, there is not one just, (Psa 14:3; Rom 3:10).

Geneva Bible: Deu 26:16

This day the LORD thy God hath commanded thee to do these statutes and judgments: thou shalt therefore keep and do them with ^{( n )} all thine heart, and with all thy soul.

^{( n )} With a good and simple conscience.

Geneva Bible: Deu 26:18

^{( o )} And the LORD hath avouched thee this day to be his peculiar people, as he hath promised thee, and that [thou] shouldest keep all his commandments;

^{( o )} Signifying that there is a mutual bond between God and his people.

Commentary -- Verse Range Notes

TSK Synopsis: Deu 26:1-19

1 The confession of him that offers the basket of first-fruits.

12 The prayer of him that gives his third year's tithes.

16 The covenant between God and his people.

MHCC: Deu 26:1-11

When God has made good his promises to us, he expects we should own it to the honour of his faithfulness. And our creature comforts are doubly sweet, when we see them flowing from the fountain of the promise. The person who offered his first-fruits, must remember and own the mean origin of that nation, of which he was a member. A Syrian ready to perish was my father. Jacob is here called a Syrian. Their nation in its infancy sojourned in Egypt as strangers, they served there as slaves. They were a poor, despised, oppressed people in Egypt; and though become rich and great, had no reason to be proud, secure, or forgetful of God. He must thankfully acknowledge God's great goodness to Israel. The comfort we have in our own enjoyments, should lead us to be thankful for our share in public peace and plenty; and with present mercies we should bless the Lord for the former mercies we remember, and the further mercies we expect and hope for. He must offer his basket of first-fruits. Whatever good thing God gives us, it is his will that we make the most comfortable use we can of it, tracing the streams to the Fountain of all consolation.

MHCC: Deu 26:12-15

How should the earth yield its increase, or, if it does, what comfort can we take in it, unless therewith our God gives us his blessing? All this represented the covenant relation between a reconciled God and every true believer, and the privileges and duties belonging to it. We must be watchful, and show that according to the covenant of grace in Christ Jesus, the Lord is our God, and we are his people, waiting in his appointed way for the performance of his gracious promises.

MHCC: Deu 26:16-19

Moses here enforces the precepts. They are God's laws, therefore thou shalt do them, to that end were they given thee; do them, and dispute them not; do them, and draw not back; do them, not carelessly and hypocritically, but with thy heart and soul, thy whole heart and thy whole soul. We forswear ourselves, and break the most sacred engagement, if, when we have taken the Lord to be our God, we do not make conscience of obeying his commands. We are elected to obedience, 1Pe 1:2; chosen that we should be holy, Eph 1:4; purified a peculiar people, that we might not only do good works, but be zealous in them, Tit 2:14. Holiness is true honour, and the only way to everlasting honour.

Matthew Henry: Deu 26:1-11

Here is, I. A good work ordered to be done, and that is the presenting of a basket of their first-fruits to God every year, Deu 26:1, Deu 26:2. Besides the sheaf of first-fruits, which was offered for the whole land, on the morrow after the passover (Lev 23:10), every man was to bring for himself a basket of first-fruits at the feast of pentecost, when the harvest was ended, which is therefore called the feast of first-fruits (Exo 34:22), and is said to be kept with a tribute of free-will-offering, Deu 16:10. But the Jews say, "The first-fruits, if not brought then, might be brought any time after, between that and winter."When a man went into the field or vineyard at the time when the fruits were ripening, he was to mark that which he observed most forward, and to lay it by for first-fruits, wheat, barley, grapes, figs, pomegranates, olives, and dates, some of each sort must be put in the same basket, with leaves between them, and presented to God in the place which he should choose. Now from this law we may learn, 1. To acknowledge God as the giver of all those good things which are the support and comfort of our natural life, and therefore to serve and honour him with them. 2. To deny ourselves. What is first ripe we are most fond of; those that are nice and curious expect to be served with each fruit at its first coming in. My soul desired the first ripe fruits, Mic 7:1. When therefore God appointed them to lay those by for him he taught them to prefer the glorifying of his name before the gratifying of their own appetites and desires. 3. To give to God the first and best we have, as those that believe him to be the first and best of beings. Those that consecrate the days of their youth, and the prime of their time, to the service and honour of God, bring him their first-fruits, and with such offerings he is well pleased. I remember the kindness of thy youth.

II. Good words put into their mouths to be said in the doing of this good work, as an explication of the meaning of this ceremony, that it might be a reasonable service. The offerer must begin his acknowledgment before he delivered his basket to the priest, and then must go on with it, when the priest had set down the basket before the altar, as a present to God their great landlord, Deu 26:3, Deu 26:4.

1. He must begin with a receipt in full for the good land which God had given them (Deu 26:3): I profess that I have come now at last, after forty years' wandering, unto the country which the Lord swore to give us. This was most proper to be said when they came first into Canaan; probably when they had been long settled there they varied from this form. Note, When God has made good his promises to us he expects that we should own it, to the honour of his faithfulness; this is like giving up the bond, as Solomon does, 1Ki 8:56, There has not failed one word of all his good promise. And our creature-comforts are doubly sweet to us when we see them flowing from the fountain of the promise.

2. He must remember and own the mean origin of that nation of which he was a member. How great soever they were now, and he himself with them, their beginning was very small, which ought thus to be kept in mind throughout all the ages of their church by this public confession, that they might not be proud of their privileges and advantages, but might for ever be thankful to that God whose grace chose them when they were so low and raised them so high. Two things they must own for this purpose: - (1.) The meanness of their common ancestor: A Syrian ready to perish was my father, Deu 26:5. Jacob is here called an Aramite, or Syrian, because he lived twenty years in Padan-Aram; his wives were of that country, and his children were all born there, except Benjamin; and perhaps the confessor means not Jacob himself, but that son of Jacob who was the father of his tribe. However it be, both father and sons were more than once ready to perish, by Laban's severity, Esau's cruelty, and the famine in the land, which last was the occasion of their going down into Egypt. Laban the Syrian sought to destroy my father (so the Chaldee), had almost destroyed him, so the Arabic. (2.) The miserable condition of their nation in its infancy. They sojourned in Egypt as strangers, they served there as slaves (Deu 26:6), and that a great while: as their father was called a Syrian, they might be called Egyptians; so that their possession of Canaan being so long discontinued they could not pretend any tenant-right to it. A poor, despised, oppressed people they were in Egypt, and therefore, though now rich and great, had no reason to be proud, or secure, or forgetful of God.

3. He must thankfully acknowledge God's great goodness, not only to himself in particular, but to Israel in general. (1.) In bringing them out of Egypt, Deu 26:7, Deu 26:8. It is spoken of here as an act of pity - he looked on our affliction; and an act of power - he brought us forth with a mighty hand. This was a great salvation, fit to be remembered upon all occasions, and particularly upon this; they need not grudge to bring a basket of first-fruits to God, for to him they owed it that they were not now bringing in the tale of bricks to their cruel task-masters. (2.) In settling them in Canaan: He hath given us this land, Deu 26:9. Observe, He must not only give thanks for his own lot, but for the land in general which was given to Israel; not only for this year's profits, but for the ground itself which produced them, which God had graciously granted to his ancestors and entailed upon his posterity. Note, The comfort we have in particular enjoyments should lead us to be thankful for our share in public peace and plenty; and with present mercies we should bless God for the former mercies we remember and the further mercies we expect and hope for.

4. He must offer to God his basket of first-fruits (Deu 26:10): "I have brought the first-fruits of the land (like a pepper-corn) as a quit-rent for the land which thou hast given me. "Note, Whatever we give to God, it is but of his own that we give him, 1Ch 29:14. And it becomes us, who receive so much from him, to study what we shall render to him. The basket he set before God; and the priests, as God's receivers, had the first-fruits, as perquisites of their place and fees for attending, Num 18:12.

III. The offerer is here appointed, when he has finished the service, 1. To give glory to God: Thou shalt worship the Lord thy God. His first-fruits were not accepted without further acts of adoration. A humble, reverent, thankful heart is that which God looks at and requires, and, without this, all we can put in a basket will not avail. If a man would give all the substance of his house to be excused from this, or in lieu of it, it would utterly be contemned. 2. To take the comfort of it to himself and family: Thou shalt rejoice in every good thing, Deu 26:11. It is the will of God that we should be cheerful, not only in our attendance upon his holy ordinances, but in our enjoyments of the gifts of his providence. Whatever good thing God gives us, it is his will that we should make the most comfortable use we can of it, yet still tracing the streams to the fountain of all comfort and consolation.

Matthew Henry: Deu 26:12-15

Concerning the disposal of their tithe the third year we had the law before, Deu 14:28, Deu 14:29. The second tithe, which in the other two years was to be spent in extraordinaries at the feasts, was to be spent the third year at home, in entertaining the poor. Now because this was done from under the eye of the priests, and a great confidence was put in the people's honesty, that they would dispose of it according to the law, to the Levite, the stranger, and the fatherless (Deu 26:12), it is therefore required that when at the next feast after they appeared before the Lord they should there testify (as it were) upon oath, in a religious manner, that they had fully administered, and been true to their trust.

I. They must make a solemn protestation to this purport, Deu 26:13, Deu 26:14. 1. That no hallowed things were hoarded up: " I have brought them away out of my house, nothing now remains there but my own part."2. That the poor, and particularly poor ministers, poor strangers, and poor widows, had had their part according to the commandment. It is fit that God, who by his providence gives us all we have, should by his law direct the using of it, and, though we are not now under such particular appropriations of our revenue as they then were, yet, in general, we are commanded to give alms of such things as we have; and then, and not otherwise, all things are clean to us. Then we may take the comfort of our enjoyments, when God has thus had his dues out of them. This is a commandment which must not be transgressed, no, not with an excuse of its being forgotten, Deu 26:13. 3. That none of this tithe had been misapplied to any common use, much less to any ill use. This seems to refer to the tithe of the other two years, which was to be eaten by the owners themselves; they must profess, (1.) That they had not eaten of it in their mourning, when, by their mourning for the dead, they were commonly unclean; or they had not eaten of it grudgingly, as those that all their days eat in darkness. (2.) That they had not sacrilegiously alienated it to any common use, for it was not their own. And, (3.) That they had not given it for the dead, for the honour of their dead gods, or in hope of making it beneficial to their dead friends. Now the obliging of them to make this solemn protestation at the three years' end would be an obligation upon them to deal faithfully, knowing that they must be called upon thus to purge themselves. It is our wisdom to keep conscience clear at all times, that when we come to give up our account we may lift up our face without spot. The Jews say that this protestation of their integrity was to be made with a low voice, because it looked like a self-commendation, but that the foregoing confession of God's goodness was to be made with a loud voice to his glory. He that durst not make this protestation must bring his trespass-offering, Lev 5:15.

II. To this solemn protestation they must add a solemn prayer (Deu 26:15), not particularly for themselves, but for God's people Israel; for in the common peace and prosperity every particular person prospers and has peace. We must learn hence to be public-spirited in prayer, and to wrestle with God for blessings for the land and nation, our English Israel, and for the universal church, which we are directed to have an eye to in our prayers, as the Israel of God, Gal 6:16. In this prayer we are taught, 1. To look up to God as in a holy habitation, and thence to infer that holiness becomes his house, and that he will be sanctified in those that are about him. 2. To depend upon the favour of God, and his gracious cognizance, as sufficient to make us and our people happy. 3. To reckon it wonderful condescension in God to case an eye even upon so great and honourable a body as Israel was. It is looking down. 4. To be earnest with God for a blessing upon his people Israel, and upon the land which he has given us. For how should the earth yield its increase, or, if it does, what comfort can we take in it, unless therewith God, even our own God, gives us his blessing? Psa 67:6.

Matthew Henry: Deu 26:16-19

Two things Moses here urges to enforce all these precepts: - 1. That they were the commands of God, Deu 26:16. They were not the dictates of his own wisdom, nor were they enacted by any authority of his own, but infinite wisdom framed them, and the power of the King of kings made them binding to them: " The Lord thy God commands thee, therefore thou art bound in duty and gratitude to obey him, and it is at thy peril if thou disobey. They are his laws, therefore thou shalt do them, for to that end were they given thee: do them and not dispute them, do them and not draw back from them; do them not carelessly and hypocritically, but with thy heart and soul, thy whole heart and thy whole soul."2. That their covenant with God obliged them to keep these commands. He insists not only upon God's sovereignty over them, but his propriety in them, and the relation wherein they stood to him. The covenant is mutual, and it binds to obedience both ways. (1.) That we may perform our part of the covenant, and answer the intentions of that (Deu 26:17): " Thou hast avouched and solemnly owned and confessed the Lord Jehovah to be thy God, thy Prince and Ruler. As he is so by an incontestable right, so he is by thy own consent."They did this implicitly by their attendance on his word, had done it expressly (Ex. 24), and were now to do it again before they parted, Deu 29:1. Now this obliges us, in fidelity to our word, as well as in duty to our Sovereign, to keep his statutes and his commandments. We really forswear ourselves, and perfidiously violate the most sacred engagements, if, when we have taken the Lord to be our God, we do not make conscience of obeying his commands. (2.) That God's part of the covenant also may be made good, and the intentions of that answered (Deu 29:18, Deu 29:19): The Lord has avouched, not only taken, but publicly owned thee to be his segullah , his peculiar people, as he has promised thee, that is, according to the true intent and meaning of the promise. Now their obedience was not only the condition of this favour, and of the continuance of it (if they were not obedient, God would disown them, and cast them off), but it was also the principal design of this favour. "He has avouched thee on purpose that thou shouldest keep his commandments, that thou mightest have both the best directions and the best encouragements in religion."Thus we are elected to obedience (1Pe 1:2), chosen that we should be holy (Eph 1:4), purified, a peculiar people, that we might not only do good works, but be zealous in them, Tit 2:14. Two things God is here said to design in avouching them to be his peculiar people (Deu 26:19), to make them high, and, in order to that, to make them holy; for holiness is true honour, and the only way to everlasting honour. [1.] To make them high above all nations. The greatest honour we are capable of in this world is to be taken into covenant with God, and to live in his service. They should be, First, High in praise; for God would accept them, which is true praise, Rom 2:29. Their friends would admire them, Zep 3:19, Zep 3:20. Secondly, High in name, which, some think, denotes the continuance and perpetuity of that praise, a name that shall not be cut off. Thirdly, High in honour, that is, in all the advantages of wealth and power, which would make them great above their neighbours. See Jer 13:11. [2.] That they might be a holy people, separated for God, devoted to him, and employed continually in his service. This God aimed at in taking them to be his people; so that, if they did not keep his commandments, they received all this grace in vain.

Keil-Delitzsch: Deu 26:1-11

To the exposition of the commandments and rights of Israel Moses adds, in closing, another ordinance respecting those gifts, which were most intimately connected with social and domestic life, viz., the first-fruits and second tithes, for the purpose of giving the proper consecration to the attitude of the nation towards its Lord and God.

Deu 26:1-4

Of the first of the fruit of the ground, which was presented from the land received from the Lord, the Israelites was to take a portion ( מראשׁית with מן partitive), and bring it in a basket to the place of the sanctuary, and give it to the priest who should be there, with the words, "I have made known to-day to the Lord thy God, that I have come into the land which the Lord swore to our fathers to give us ,"upon which the priest should take the basket and put it down before the altar of Jehovah (Deu 26:1-4). From the partitive מראשׁית we cannot infer, as Schultz supposes, that the first-fruits were not to be all delivered at the sanctuary, any more than this can be inferred from Exo 23:19 (see the explanation of this passage). All that is implied is, that, for the purpose described afterwards, it was not necessary to put all the offerings of first-fruits into a basket and set them down before the altar. טנא (Deu 26:2, Deu 26:4, and Deu 28:5, Deu 28:17) is a basket of wicker-work, and not, as Knobel maintains, the Deuteronomist's word for צנצנת rof (Exo 16:33. " The priest "is not the high priest, but the priest who had to attend to the altar-service and receive the sacrificial gifts. - The words, "I have to-day made known to the Lord thy God,"refer to the practical confession which was made by the presentation of the first-fruits. The fruit was the tangible proof that they were in possession of the land, and the presentation of the first of this fruit the practical confession that they were indebted to the Lord for the land. This confession the offerer was also to embody in a prayer of thanksgiving, after the basket had been received by the priest, in which he confessed that he and his people owed their existence and welfare to the grace of God, manifested in the miraculous redemption of Israel out of the oppression of Egypt and their guidance into Canaan.

Deu 26:5-9

אבי אבד ארמּי , " a lost (perishing) Aramaean was my father "(not the Aramaean, Laban , wanted to destroy my father, Jacob , as the Chald ., Arab ., Luther , and others render it). אבד signifies not only going astray, wandering, but perishing, in danger of perishing, as in Job 29:13; Pro 31:6, etc. Jacob is referred to, for it was he who went down to Egypt in few men. He is mentioned as the tribe-father of the nation, because the nation was directly descended from his sons, and also derived its name of Israel from him. Jacob is called in Aramaean, not only because of his long sojourn in Aramaea (Gen 29-31), but also because he got his wives and children there (cf. Hos 12:13); and the relatives of the patriarchs had accompanied Abraham from Chaldaea to Mesopotamia (Aram; see Gen 11:30). מעט בּמתי , consisting of few men ( בּ , the so-called beth essent ., as in Deu 10:22; Exo 6:3, etc.; vid., Ewald , §299, q .). Compare Gen 34:30, where Jacob himself describes his family as "few in number."On the number in the family that migrated into Egypt, reckoned at seventy souls, see the explanation at Gen 46:27. On the multiplication in Egypt into a great and strong people, see Exo 1:7, Exo 1:9; and on the oppression endured there, Exo 1:11-22, and Exo 2:23. - The guidance out of Egypt amidst great signs (Deu 26:8), as in Deu 4:34.

Deu 26:10

" So shalt thou set it down (the basket with the first-fruits) before Jehovah ."These words are not to be understood, as Clericus , Knobel , and others suppose, in direct opposition to Deu 26:4 and Deu 26:5, as implying that the offerer had held the basket in his hand during the prayer, but simply as a remark which closes the instructions.

Deu 26:11

Rejoicing in all the good, etc., points to the joy connected with the sacrificial meal, which followed the act of worship (as in Deu 12:12). The presentation of the first-fruits took place, no doubt, on their pilgrimages to the sanctuary at the three yearly festivals (ch. 16); but it is quite without ground that Riehm restricts these words to the sacrificial meals to be prepared from the tithes, as if they had been the only sacrificial meals (see at Deu 18:3).

Keil-Delitzsch: Deu 26:12-13

The delivery of the tithes, like the presentation of the first-fruits, was also to be sanctified by prayer before the Lord. It is true that only a prayer after taking the second tithe in the third year is commanded here; but that is simply because this tithe was appropriated everywhere throughout the land to festal meals for the poor and destitute (Deu 14:28), when prayer before the Lord would not follow per analogiam from the previous injunction concerning the presentation of first-fruits, as it would in the case of the tithes with which sacrificial meals were prepared at the sanctuary (Deu 14:22.). לעשׂר is the infinitive Hiphil for להעשׂר , as in Neh 10:39 (on this form, vid., Ges. §53, 3 Anm. 2 and 7, and Ew. §131, b . and 244, b .). "Saying before the Lord"does not denote prayer in the sanctuary (at the tabernacle), but, as in Gen 27:7, simply prayer before God the omnipresent One, who is enthroned in heaven (Deu 26:15), and blesses His people from above from His holy habitation. The declaration of having fulfilled the commandments of God refers primarily to the directions concerning the tithes, and was such a rendering of an account as springs from the consciousness that a man very easily transgresses the commandments of God, and has nothing in common with the blindness of pharisaic self-righteousness " I have cleaned out the holy out of my house: "the holy is that which is sanctified to God, that which belongs to the Lord and His servants, as in Lev 21:22. בּער signifies not only to remove, but to clean out, wipe out. That which was sanctified to God appeared as a debt, which was to be wiped out of a man's house ( Schultz ).

Keil-Delitzsch: Deu 26:14-15

"I have not eaten thereof in my sorrow." אני , from און , tribulation, distress, signifies here in all probability mourning, and judging from what follows, mourning for the dead, equivalent to "in a mourning condition,"i.e., in a state of legal (Levitical) uncleanness; so that בּאני really corresponded to the בּטמא which follows, except that טמא includes every kind of legal uncleanness. "I have removed nothing thereof as unclean," i.e., while in the state of an unclean person. Not only not eaten of any, but not removed any of it from the house, carried it away in an unclean state, in which they were forbidden to touch the holy gifts (Lev 22:3). " And not given (any) of it on account of the dead ."This most probably refers to the custom of sending provisions into a house of mourning, to prepare meals for the mourners (2Sa 3:25; Jer 16:7; Hos 9:4; Tobit 4:17). A house of mourning, with its inhabitants, was regarded as unclean; consequently nothing could be carried into it of that which was sanctified. There is no good ground for thinking of idolatrous customs, or of any special superstition attached to the bread of mourning; nor is there any ground for understanding the words as referring to the later Jewish custom of putting provisions into the grave along with the corpse, to which the Septuagint rendering, οὐκ ἔδωκα ἀπ αὐτῶν τῷ τεθνηκότι , points. (On Deu 26:15, see Isa 63:15.)

Keil-Delitzsch: Deu 26:16-19

At the close of his discourse, Moses sums up the whole in the earnest admonition that Israel would give the Lord its God occasion to fulfil the promised glorification of His people, by keeping His commandments with all their heart and soul.

Deu 26:16-17

On this day the Lord commanded Israel to keep these laws and rights with all the heart and all the soul (cf. Deu 6:5; Deu 10:12.). There are two important points contained in this (Deu 26:17.). The acceptance of the laws laid before them on the part of the Israelites involved a practical declaration that the nation would accept Jehovah as its God, and walk in His way (Deu 26:17); and the giving of the law on the part of the Lord was a practical confirmation of His promise that Israel should be His people of possession, which He would glorify above all nations (Deu 26:18, Deu 26:19). "Thou hast let the Lord say to-day to be thy God," i.e., hast given Him occasion to say to thee that He will be thy God, manifest Himself to thee as thy God. "And to walk in His ways, and to keep His laws," etc., for "and that thou wouldst walk in His ways, and keep His laws."The acceptance of Jehovah as its God involved eo ipso a willingness to walk in His ways.

Deu 26:18-19

At the same time, Jehovah had caused the people to be told that they were His treasured people of possession, as He had said in Exo 19:5-6; and that if they kept all His commandments, He would set them highest above all nations whom He had created, "for praise, and for a name, and for glory,"i.e., make them an object of praise, and renown, and glorification of God, the Lord and Creator of Israel, among all nations (vid., Jer 33:9 and Jer 13:11; Jer 3:19-20). "And that it should become a holy people unto the Lord," as He had already said in Exo 19:6. The sanctification of Israel was the design and end of its divine election, and would be accomplished in the glory to which the people of God were to be exalted (see the commentary on Exo 19:5-6). The Hiphil האמיר , which is only found here, has no other meaning than this, "to cause a person to say,"or"give him occasion to say;"and this is perfectly appropriate here, whereas the other meaning suggested, "to exalt,"has no tenable support either in the paraphrastic rendering of these verses in the ancient versions, or in the Hithpael in Psa 94:4, and moreover is altogether unsuitable in Deu 26:17.

Constable: Deu 5:1--26:19

IV. MOSES' SECOND MAJOR ADDRESS: AN EXPOSITION OF THE LAW chs. 5--26

". . . Deuteronomy contains the most comprehensive body of laws in the Pentateuch. It is clearly intended to be consulted for guidance on many aspects of daily life, in sharp contrast with the laws of Leviticus, which are very restricted in scope and mainly concern the functions of the priesthood."⁶⁸

"Two of the major elements [in ancient Near Eastern covenant texts] . . . are lists of stipulations, the first of a general, principal nature and the second of a more specific and applicational kind. That is, the first spelled out in broad strokes the kinds of actions and reactions the Great King expected of his vassal, and the other offered examples of how these general expectations could and should be worked out in everyday life within the relationship.

"While a general correspondence exists between Deuteronomy and the secular treaty texts, especially in form, there are significant differences as well. Among these are the narrative sections and the extensive parenesis [exhortation], both of which are lacking in the extrabiblical models. It is important to note here, moreover, that Deuteronomy, in addition to being a covenant text, is also a law code, or, more precisely, contains a law code. The general stipulation section (5:1-11:32) and the specific stipulation section (12:1-26:15) function as such a law code and thus serve both in this capacity and in that of covenant stipulation. To put it more succinctly, the stipulations of the Deuteronomic covenant constitute the law code for the nation Israel that was about to enter the new conditions and expectations of life in the land of promise. This is why the following principles resemble both legal statutes and covenant stipulations at one and the same time."⁶⁹

Constable: Deu 24:8--26:1

9. Laws arising from the ninth commandment 24:8-25:19

The ninth commandment is, "You shall not bear false witness against your neighbor" (5:20). There may be a deliberate descending order of heirarchy in the list of offended parties in this section beginning with the highest to the lowest.²⁷⁴

Constable: Deu 26:1-15

1. Laws of covenant celebration and confirmation 26:1-15

This section concludes the "purely legal material."²⁸⁴ The ordinances with which Moses concluded his second address (chs. 5-26) not only specified the Israelites' actions in further respects but also focused their thinking on the goodness of God.

Constable: Deu 26:1-11

The presentation of the firstfruits 26:1-11

When the Israelites entered the land they were to bring a special offering of firstfruits they harvested from the land to Yahweh at the tabernacle (cf. 14:22-27). It was to be an expression of their gratitude to God for fulfilling His promise to bring them into the land. This was to be a combination of the feast of Firstfruits and a ceremony of covenant renewal.²⁸⁵ They were to remember their humble origins as well as to express gratitude for their present blessings. The "father" referred to (v. 5) was Jacob. Moses described him as an Aramean because he lived many years in Paddan-aram, and he married his wives and began his family there. Jacob was essentially simply a semi-nomad whom God had blessed (cf. 18:4; Exod. 23:19; Num. 18:12-20).

It was common for Semites to regard a part of the whole as the whole (v. 9; cf. Josh. 21:43-45; 2 Sam. 5:6-10; 1 Kings 13:32; Jer. 31:5). They did not think of the firstfruits that they offered to God as the only portion they owed God. They viewed it as representing all that God had given them all of which belonged to Him.²⁸⁶

God's people should acknowledge God's goodness to them publicly, not forgetting their former condition (cf. Heb. 13:15; Eph. 5:4; Phil. 4:6; Col. 2:7; 3:16; 4:2; 2 Cor. 9:15).

Constable: Deu 26:12-15

The presentation of the third year tithe 26:12-15

This offering and commitment to the Lord (vv. 1-11) was only part of the Israelites' responsibility. They also needed to love their fellow dependent Israelites (vv. 12-15; cf. 6:5).

"Every third year the tithe was kept in the villages for the relief of the poor (14:28, 29) and was thus outside the control of the priests. To prevent irregularities in its distribution, and at the same time to preserve the religious character of the obligation, the man of Israel was required to make a solemn declaration at the central sanctuary that he had used the tithe according to the divine law."²⁸⁷

One commentator assumed that they made this declaration at the tabernacle, but the text seems to indicate that they did this wherever the Israelites lived.

Offering food to the dead (v. 14) was a Canaanite religious practice, and putting food in a grave with a dead body was a common Egyptian and Canaanite practice.²⁸⁸

God's people should continue to trust Him for the fulfillment of promised blessings yet unrealized (cf. 1 Thess. 1:2-10; 2 Pet. 3:3-18).

Constable: Deu 26:16-19

2. Summary exhortation 26:16-19

"The presentation of the commandments and the statutes and ordinances that will guide Israel's life in the land is over now. Verse 16 serves as a concluding bracket around chapters 5-26, matching Moses' introduction to the whole in 5:1 as well as his introduction to the section setting forth the statutes and ordinances in 12:1 . . ."²⁸⁹

"If we regard the long section 5:1-26:15 as containing the heart of the covenant law, both in terms of the general principles and of the specific stipulations (even allowing that in the present setting the material is law preached' rather than codified law'), we may regard this small pericope as in the nature of an oath of allegiance (cf. 29:10-15; Ex. 24:7). In form, the pericope looks like a contract in which the two parties bind themselves by means of a solemn declaration. Moses acts as a covenant mediator between Israel, who declares that she will be Yahweh's people, and Yahweh, who declares that He will be Israel's God (cf. Ex. 6:7; Je. 31:33; Ezk. 36:28). In fact the wording of the pericope makes it clear that both declarations refer to the obligations which must be fulfilled by Israel alone. Yahweh has no obligations to keep, but in grace He has blessings to bestow."²⁹⁰

Obedience to the revealed will of God will result in maximum blessing for God's people. Moses proceeded to develop this idea further in chapters 27-28.

This, then, concludes Moses' second address to the Israelites.

Guzik: Deu 26:1-19

Deuteronomy 26 - Presenting Firstfruits and Tithes

A. Instruction for bringing the firstfruits and tithes.

1. (1-4) Bringing the firstfruits to the priest.

And it shall be, when you come into the land which the LORD your God is giving you as an inheritance, and you possess it and dwell in it, that you shall take some of the first of all the produce of the ground, which you shall bring from your land that the LORD your God is giving you, and put it in a basket and go to the place where the LORD your God chooses to make His name abide. And you shall go to the one who is priest in those days, and say to him, "I declare today to the LORD your God that I have come to the country which the LORD swore to our fathers to give us." Then the priest shall take the basket out of your hand and set it down before the altar of the LORD your God.

a. When you come into the land: The Promised Land lay just across the Jordan River, and though there were formidable obstacles (such as a Jordan River swollen by Spring floods and the mighty armies of Canaanites), God still assured them that they will come into the land.

b. Some of the first of all the produce of the ground: Numbers 18:12 speaks of the firstfruits that must be regularly brought to the priests, but the firstfruits described here in Deuteronomy 26 seem to be a special offering of firstfruits, from the first of the harvest they gain in the Promised Land.

c. Set it down before the altar of the LORD your God: Firstfruit giving obviously honored the LORD, because it gave the LORD His portion off the top, before any was used for one's self.

2. (5-10) The words of thanks and praise at the giving of firstfruits.

And you shall answer and say before the LORD your God: "My father was a Syrian, about to perish, and he went down to Egypt and dwelt there, few in number; and there he became a nation, great, mighty, and populous. But the Egyptians mistreated us, afflicted us, and laid hard bondage on us. Then we cried out to the LORD God of our fathers, and the LORD heard our voice and looked on our affliction and our labor and our oppression. So the LORD brought us out of Egypt with a mighty hand and with an outstretched arm, with great terror and with signs and wonders. He has brought us to this place and has given us this land, 'a land flowing with milk and honey'; and now, behold, I have brought the firstfruits of the land which you, O LORD, have given me." Then you shall set it before the LORD your God, and worship before the LORD your God.

a. And you shall answer and say before the LORD your God: This wonderful confession of thanks remembered the history of Israel from the time of Jacob and his family in the land of Canaan, to the family's going down into Egypt, and to the eventual deliverance and Exodus into the Promised Land.

b. He went down to Egypt and sojourned there: Israel spent some 400 years in Egypt. Yet in the course of God's eternal plan, it was nothing more than a sojourn. We can often focus so much on our own time of trial or misery that we think that it defines our whole life; God saw Israel's experience in Egypt as a sojourn.

c. Few in number; and there he became a nation, great, mighty, and populous: This was the major reason God had for sending Jacob and his family on their sojourn in Egypt. When they lived in Canaan, there was great risk of the family just assimilating with the wicked, pagan peoples around them. To prevent this, and to allow the nation to grow, God sent them down to Egypt, which was a very racist society, and who would not intermarry with Israel. Therefore, they could go down there few in number; and there he became a nation, great, mighty, and populous.

d. And now, behold, I have brought the firstfruits of the land: This initial giving of firstfruits when Israel came into the Promised Land was an appropriate way to say "thank you" to the LORD. This giving, and all giving done with the right heart, is a proper way to worship before the LORD your God.

3. (11) So you shall rejoice.

So you shall rejoice in every good thing which the LORD your God has given to you and your house, you and the Levite and the stranger who is among you.

a. Rejoice in every good thing which the LORD your God has given to you: When we receive from the LORD, and give back to Him, it makes us rejoice. It is the proper response of a creature to his Creator, who has supplied him with all good things.

4. (12-15) The prayer for the giving of the tithe.

When you have finished laying aside all the tithe of your increase in the third year; the year of tithing; and have given it to the Levite, the stranger, the fatherless, and the widow, so that they may eat within your gates and be filled, then you shall say before the LORD your God: "I have removed the holy tithe from my house, and also have given them to the Levite, the stranger, the fatherless, and the widow, according to all Your commandments which You have commanded me; I have not transgressed Your commandments, nor have I forgotten them. I have not eaten any of it when in mourning, nor have I removed any of it for an unclean use, nor given any of it for the dead. I have obeyed the voice of the LORD my God, and have done according to all that You have commanded me. Look down from Your holy habitation, from heaven, and bless Your people Israel and the land which You have given us, just as You swore to our fathers, 'a land flowing with milk and honey.' "

a. When you have finished laying aside all the tithe: The tithe was required of Israel every year, but every third year, the tithe was given not only to the Levites for their support (as was instructed in Numbers 18:21-24), but was to by shared by the Levite, the stranger, the fatherless, and the widow, so they may eat within your gates and be filled.

b. Then you shall say: The prayer described here shows that the giving was done with the right kind of heart. God not only wants us to give, but to give with the right heart.

i. Right giving is done according to God's Word: According to all Your commandments which you have commanded me.

ii. Right giving is done within the context of a whole life of obedience: I have not transgressed Your commandments, nor have I forgotten them.

iii. I have not eaten any of it . . . nor have I removed any of it: Right giving genuinely sets aside what is to be given unto the LORD.

iv. Nor given any of it for the dead: Right giving is not done superstitiously; "Putting food in a grave with a dead body was a common Egyptian and Canaanite practice, which is most likely what the Israelites were not to emulate." (Kalland)

v. Look down from Your holy habitation, from heaven, and bless Your people: Right giving is done with the expectation of blessing.

B. Moses' exhortation to Israel.

1. (16) A call to complete obedience.

This day the LORD your God commands you to observe these statutes and judgments; therefore you shall be careful to observe them with all your heart and with all your soul.

a. This day the LORD your God commands you to observe these statutes and judgments: Deuteronomy 4:1 began this long section with the words Now, O Israel, list to the statutes and the judgments which I teach you to observe. From Deuteronomy chapter 4 through chapter 26, Moses has reminded Israel of God's commands. Now he exhorted them to keep the commands.

b. therefore you shall be careful to observe them: Sometimes we need to be instructed regarding the law of God; sometimes we need to be reminded regarding the law of God. But most often, we need to be exhorted regarding the law of God. We know what to do, but we need to be encouraged to actually do it.

2. (17) Israel's proclamation.

Today you have proclaimed the LORD to be your God, and that you will walk in His ways and keep His statutes, His commandments, and His judgments, and that you will obey His voice.

a. Today you have proclaimed the LORD to be your God: Israel was to proclaim two things. First, that the LORD to be their God. Second, that they will walk in His ways and keep His statutes. The two go together, because the identity of our God is always demonstrated by the direction of our obedience.

3. (18-19) God's proclamation.

Also today the LORD has proclaimed you to be His special people, just as He promised you, that you should keep all His commandments, and that He will set you high above all nations which He has made, in praise, in name, and in honor, and that you may be a holy people to the LORD your God, just as He has spoken.

a. The LORD has proclaimed you to be His special people: Israel's obedience to the LORD would be more than rewarded. God promised that He exalt an obedient Israel, to set them high above all nations which He has made, in praise, in name, and in honor.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Deu 26:16

DEUTERONOMY 24:16 —How can this passage state that children will not be killed for the sins of their parents when there are examples of this in other passages?

PROBLEM: Deuteronomy 24:16 clearly states that the children shall not be put to death for the sins of their fathers. However, in 2 Samuel 12:15-18 , the child of David and Bathsheba died as a result of David’s sins. How can this passage say that the children will not be put to death for the sins of their fathers if this is what happened to David’s child?

SOLUTION: First, the passage in Deuteronomy is a precept laid down by which the legal system of Israel would function once they were established in the land. It was not the right of the human courts to exact capital punishment from the children of guilty parents if the children were not personally guilty of the crime. However, that which restricts the power of human courts does not restrict the right or authority of God.

Second, the Scripture does not indicate that David’s child was being punished for David’s sin. Rather, the Bible indicates that the death of the child was David’s punishment ( 2 Sam. 12:14 ). If it is thought that allowing the child to die was an unjust way to punish David, it must be remembered that David trusted in the righteousness of God when he said in faith, “I shall go to him, but he shall not return to me” ( 2 Sam. 12:23 ). David trusted that God had taken his child to heaven and that he would be with the child when he died. God always acts according to His righteousness, and the restrictions of such precepts as this are designed to prevent men from perverting justice.   

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 26 (Chapter Introduction)

Overview

Deu 26:1, The confession of him that offers the basket of first-fruits; Deu 26:12, The prayer of him that gives his third year’s tithes; Deu 26:16, The covenant between God and his people.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 26 (Chapter Introduction)

CHAPTER 26

The compression, thanksgiving, and rejoicing before the Lord of him who offereth first-fruits, Deu 26:1-11 ; as also of the three years’ tithes, Deu 26:12-15 . The covenant between God and his people ratified, Deu 26:16-19 .

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 26 (Chapter Introduction)

(Deu 26:1-11) Confession in offering the first-fruits.

(Deu 26:12-15) The prayer after disposal of the third year's tithe.

(Deu 26:16-19) The covenant between God and the people.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 26 (Chapter Introduction)

With this chapter Moses concludes the particular statutes which he thought fit to give Israel in charge at his parting with them; what follows is by way of sanction and ratification. In this chapter, I. Moses gives them a form of confession to be made by him that offered the basket of his first-fruits (Deu 26:1-11). II. The protestation and prayer to be made after the disposal of the third year's tithe (Deu 26:12-15). III. He binds on all the precepts he had given them, 1. By the divine authority: " Not I, but the Lord thy God has commanded thee to do these statutes" (Deu 26:16). 2. By the mutual covenant between God and them (Deu 26:17, etc.).

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 26 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 26

This chapter treats of the basket of firstfruits to be brought and presented to the Lord, and the confession to be made along with it, Deu 26:1; and of the declaration to be made on the third year, the year of tithing, and the prayer annexed to it, Deu 26:12; and of the covenant made in a solemn manner between God and the people of Israel, Deu 26:16.